when the dark night rises-elise billiard-libre

13
1 When the dark night rises The morality of public space Dr. Elise Billiard Work In Progress Seminar 21 st May 2014, University of Malta. I would like to share with you my on-going research on Paceville’s recent evolution, which I think is relevant not just for Paceville but for the future of urbanism in Malta; although Paceville is today still a unique case. For the past 18 months I have conducted independent research on the streets of Paceville, interviewing residents and bar owners, tourists and students in English learning schools and also just sitting in Café’s and observing the flow of life. My fieldwork is not concluded yet and this presentation will be a work in progress, to which I hope you will contribute to by sharing your comments and ideas. 1-Experiencing the enclaves In Malta, it is a habit to conclude a discussion by stating the all encompassing exonorative expression “Yes,…but Malta is small”. Indeed the island can feel claustrophobic at times. When I need to take a break from the insularity of the island I head to Smart city, or Tigne point or to Portomaso. Entering these spaces I feel I am traveling for free. I enter a place which does not resemble Malta at all, a free and open space that does not seem to belong to anyone. A non-space as Marc Augé would argue. However it is also a place that feels strangely familiar, with an insistent sense of déjà vu. In these places, there is always a fountain or a marina, there is always a nice view on the sea, and the view of the infinite horizon projects me anywhere. I dream I am in a future city far from the mundanity of my daily preoccupations, far from my inquisitive (although friendly) neighbors. I sit down by the fountain and I look around. There are no cars, a sea breeze of ocean air caresses me, and there are even some trees where birds can find refuge from hunters. The terraces of the cafés and restaurants are impeccably maintained, with potted plants blossoming high on nitrates, immaculately paved sidewalks framed by manicured lawns miraculously thriving under the scorching sun. George Fenech, the head of Tumas group and the initiator of such developments in Malta, aptly understood the formula and declared, "I believe that you do not buy property but a lifestyle. Few people want to live in an apartment per se today. They want security, facilities and an address to be proud of. 1 " To be sure, the piazza of these developments are well thought out and have been overzealously designed. The architects have read Richard Rogers (but maybe less Jane Jacobs) and have included the mixed-uses mantra of the new compact city. There is shopping, there is relaxing (the fountain, the restaurants) there is working (in the 1 George Fenech in the Times of Malta; 19 may 2002.

Upload: mark-vella

Post on 15-Sep-2015

222 views

Category:

Documents


2 download

DESCRIPTION

When the Dark Night Rises-Elise Billiard-libre

TRANSCRIPT

  • 1

    When the dark night rises

    The morality of public space

    Dr. Elise Billiard

    Work In Progress Seminar

    21st May 2014, University of Malta.

    I would like to share with you my on-going research on Pacevilles recent evolution,

    which I think is relevant not just for Paceville but for the future of urbanism in Malta;

    although Paceville is today still a unique case. For the past 18 months I have

    conducted independent research on the streets of Paceville, interviewing residents and

    bar owners, tourists and students in English learning schools and also just sitting in

    Cafs and observing the flow of life. My fieldwork is not concluded yet and this

    presentation will be a work in progress, to which I hope you will contribute to by

    sharing your comments and ideas.

    1-Experiencing the enclaves

    In Malta, it is a habit to conclude a discussion by stating the all encompassing

    exonorative expression Yes,but Malta is small. Indeed the island can feel

    claustrophobic at times. When I need to take a break from the insularity of the island I

    head to Smart city, or Tigne point or to Portomaso. Entering these spaces I feel I am

    traveling for free. I enter a place which does not resemble Malta at all, a free and open

    space that does not seem to belong to anyone. A non-space as Marc Aug would

    argue. However it is also a place that feels strangely familiar, with an insistent sense

    of dj vu. In these places, there is always a fountain or a marina, there is always a

    nice view on the sea, and the view of the infinite horizon projects me anywhere. I

    dream I am in a future city far from the mundanity of my daily preoccupations, far

    from my inquisitive (although friendly) neighbors. I sit down by the fountain and I

    look around. There are no cars, a sea breeze of ocean air caresses me, and there are

    even some trees where birds can find refuge from hunters. The terraces of the cafs

    and restaurants are impeccably maintained, with potted plants blossoming high on

    nitrates, immaculately paved sidewalks framed by manicured lawns miraculously

    thriving under the scorching sun.

    George Fenech, the head of Tumas group and the initiator of such developments in

    Malta, aptly understood the formula and declared, "I believe that you do not buy

    property but a lifestyle. Few people want to live in an apartment per se today. They

    want security, facilities and an address to be proud of.1"

    To be sure, the piazza of these developments are well thought out and have been

    overzealously designed. The architects have read Richard Rogers (but maybe less

    Jane Jacobs) and have included the mixed-uses mantra of the new compact city. There

    is shopping, there is relaxing (the fountain, the restaurants) there is working (in the

    1 George Fenech in the Times of Malta; 19 may 2002.

  • 2

    obligatory business tower), and of course there are high end residences. One could

    spend his entire week in this kind of development without using his car once. The

    public space is not only well thought of socially (at least at first glance) but it is

    equally aesthetic. Even if the palm trees and the arcades are not ones cup of tea, one

    must recognize that compared to the cheaply built modern blocks of flats in Paceville

    or Sliema, Portomaso definitively stands out as a quality development. Tigne Point,

    an equally high standard development is even more refined. With its complex

    structure of buildings; with its assymetrical terraces and patios, it reproduces, at least

    from afar, the Mediterranean skyline with its rooftops, and the narrow inner streets

    remind me of the ancient Moroccan city of Fez, where rays of sunlight cut through the

    dark shady street walls.

    I am told that the apartments interiors are also very well taken care of; generally with

    the help of a qualified interior designer. On the website of Pender Garden and Tign,

    the prospective buyers are offered the services of an interior designer but they also

    have the possibility to bring their own designer. And indeed these developments are

    the kingdom of designers who not only arrange the private spaces to resemble

    international hotels but they also design the private streets and the squares with the

    result that any trace of individuality is eradicated. To me, it seems as if the public

    square was a private space. It is so carefully manicured, with its view, its clean

    benches, its pristine paving and green plants in pots. It is so well arranged, the height

    of the pavements so finely calculated, the colors of the walls so well coordinated, that

    one feels as if he had stepped inside an Interior magazines photograph.

    However the point I shall be making is that such developments are heterotopia,

    enclaves, or capsules that negate the outside world. I will argue that far from fostering

    a sense of community as the word gated community suggest and the central piazza

    may aspire to embrace, these are non-spaces where the public space is suffocated

    under obsessive control. And finally, I will suggest that they damage the public space

    left outside by encroaching on free space thus drastically limiting mobility. These

    observations were inspired by my work in Paceville, an urban area that I feel is a

    micro laboratory for the future of urbanism in Malta.

    2-The morality of Public Space

    I have entitled this presentation the morality of public space to emphasize an aspect

    often dismissed or at least misunderstood. I see two reasons why public spaces are

    moral. Firstly urban public spaces are where one is confronted with strangers and

    learns to cohabite with them. The second reason is that norms of behaviors determine

    the ownership of urban public spaces.

    Let me start by explaining that public spaces are moral because public spaces are

    where confrontation with strangers occurs and thus where a shared system of values is

    acquired (consciously or not). For instance, this is where a child learns that he can or

    cannot expect help from strangers when stumbling over a stone. Here it is important

    to stress that the socialization that comes from street level interactions is distinctly

    different from the socialization that occurs in the comfort zones of privacy, such as

    within a group of family or friends. In an urban area like Paceville where most people

    are strangers to each other, (unlike the much debated incestuous Maltese village), here

  • 3

    one interacts mainly with strangers. In such context actions are judged as actions;

    there is no understanding of the action in the perspective of the individuals life or

    status or reputation. Such a re-contextualization can only exist between people who

    know each other, such as in the village, but not between strangers in Paceville. In the

    urban public space there is no pre-existing attachment, actions and reactions are only

    meaningful per se.

    This leads to two important correlates. First that it is in the public realm that society is

    constructed. (I am referring here to urban society, the gezellschaft, the society of

    strangers, as opposed to the village community, the gemeinschaft). But although a city

    is full of strangers, an urban society is not just the sum of distinct individuals whose

    lives have little in common, an urban society is one entity that is much more than the

    sum of parts. It is a society where individuals, although strangers, cohabite; negotiate

    territories, cooperate at times, exchange information about a football match or about

    the job market, or at other times can despise one another, opposed in their social

    status in what they perceive from the other. Most of the time, citizens are blaz and

    care little about the neighbors tattoos or nose piercing, however they will eagerly

    engage in a conversation if the buses are running late or if the sun is shining after a

    long wintery spell. These everyday and seemingly mundane interactions are what

    builds a society. To put it bluntly, there is no society without public interactions.

    The second correlate, which is no less essential, is that urban public spaces offer to

    the individual the possibility to refine his judgments and his moral values. Using the

    words of Hannah Arendt, one could say that public spaces are where an individual

    becomes human. For Hannah Arendt, being human meant to be able to think for

    oneself, to discern good from evil, which she thought, was an increasingly rare

    capability in the modern world. For her, it was only in the public sphere, when

    actively engaging with the others around us, in debating about the norms of public

    life, that we enact and nurture our humanity.

    There is an anecdote of the French poet Baudelaire who was seated on the terrace of a

    new and trendy caf in Paris, and was confronted by the sight of a poor family in rags,

    staring with admiration and envy at the luxurious faade of the caf he was in, the

    whitness of the walls, the expanse of mirrors, the gold cornices and moldings. He

    felt guilty of his comfortable lifestyle. He later wrote: Not only was I touched by this

    family of eyes, but I was even a little ashamed of our glasses and decanters, too big

    for our thirst. This is the kind of situation an urban public space enables. The

    confrontation with the other triggers instantly a sense of obligation towards the

    dispossessed, the outcast, the populace. However as Baudelaire also showed it can

    also trigger the impulsive desire to reject poverty and to forbid the street to those who

    do not fit the ideal of a pre-designed social picture. Baudelaire recalls the reaction of

    his lover who said: Those people are insufferable with their great saucer eyes, Cant

    you tell the proprietor to send them away. In a world where social inequality is

    increasing, the need to choose between generosity and refuge becomes unavoidable.

    The second reason I believe reinforces the concept of morality of public space is that

    norms of behaviour determine the ownership of space. Morality here is understood as

    a system of values that define or determine norms of behaviors. An example of such

    behavioural norms are the signs that ban ball games or dogs, which prevent children

    or dogs owners from entering a park. Another example of restrictions of ownership

    of space are the public benches that are bum-proof. Popular amongst city councils

  • 4

    such as Paris and Los Angeles they are designed to prevent anyone lying down on

    them, thus excluding homeless and tramps, or even just a tired commuter from taking

    a nap (and therefore temporarily owning that space). But as William Holy Whyte

    stressed: lively public spaces are places where one can sit. In Paceville benches are

    almost inexistent, if not in a semi-private garden in which CCTV cameras keep an eye

    on anyone wanting to use the benches as beds.

    Thus I would argue that regulating the activities and behavior of citizens implies

    regulating the access to public space, reducing its openness. Regulations can be

    imposed by an authority or by the owner of semi-public spaces, such as in libraries or

    cafs. But regulation is also imposed by practice. In the case of Paceville it is obvious

    that the nightlife, with its populace of inebriated and joyful people prevents other

    people from using the streets or the beach at night.

    This leads me once again to concur with Hannah Arendt that the public space is a

    place for intense and constant negotiation. It is the conflict over the norms of behavior

    as much as the conflict over the ownership that defines a public space. A space which

    is entirely under the submission of one set of rules, determined and applied by one

    preselected owner; where a systematic and well delimited morality is imposed, is not

    a public space, it is a private space.

    Thus public space is crucial for democracy because it is the object of intense

    negotiations, it is the object which is common to all. It is what lies in-between

    citizens. The materiality of the world, the facades, the urban furniture, the lay out of

    the streets but also the waste collection, the cleaning of the streets, the public

    facilities, post-offices, health centers, schools are what connect and separate us at the

    same time. Indeed as Arendt writes:

    To live together in the world means essentially that a world of things is between

    those who have it in common, as a table is located between those who sit around it,

    the world, like every in-between, relates and separates men at the same time. () The

    public realm, as the common world, gathers us together and yet prevents our falling

    over each other, so to speak.

    Here Arendt warns us that once there is nothing to discuss, once there are no issues to

    be resolved between two parties, then there is nothing that relate strangers together.

    In Paceville public space has been dramatically reduced in the last 30 years. I shall

    now look at the different kinds of public and semi-private spaces in Paceville.

    3-Pacevilles Public Spaces

    To identify the public spaces in Paceville I will use the Paceville Policy Map of

    MEPA (map PV1) dating from July 2006 and show that most, if not all, public spaces

    listed, are not public spaces in actual fact.

    For instance the Portomaso marina is considered public open space, even though all

    its gates are closed at night except for one, and even though by day and by night

    access is controlled by security officers whos behavior tolerance is very limited (no

    balls, no bicycles, no dogs, no naps, no stepping on the lawn etc). Even more

    restricted is the access to the coastline in front of the Cavalieri hotel, which has been

    closed to the public by the construction of a concrete wall blocking the access.

    The only public garden of Paceville is also listed as a public open space even though

    it is leased to the Tumas group who closes it at night and imposes its arbitrary

  • 5

    restrictions of use. This was once a childrens playground with the usual colorful

    swings, slides and merry go round. The park now resembles more a parking lot filled

    with uncomfortable benches lined up around an empty center that a few trees and a

    minute water feature try to hide.

    Another public open space defined by the MEPA plan is the abandoned stretch of

    land between Dragonara street and the Westin hotel which has been completely

    enclosed by a wire fence; probably because it had become an illegal parking place. It

    is nowadays deserted completely useless and inaccessible.

    Finally, the last public open space listed in the 2006 Policy map located at the bottom

    end of Saint Augustin street, just before Saint Georges bay, has been taken over by

    one of the most powerful entrepreneur of Paceville, Hugo Chetcuti (Hugos Terrace).

    Briefly, none of these spaces are really accessible and cannot for this reason be called

    public spaces.

    The same can be said for the Natural Coast with Public Access, which in practice is

    not accessible or only with difficulty. The entire coast line is inaccessible except for

    St George bay and the little protected area which is the stretch of rocks sandwiched

    in between the two sprawling hotels Westin Dragonara and Hilton. This rocky coast

    had been for more than 80 years the favorite spots of the residents of Paceville and

    has recently become the perfect hide away for lovers under the moonlight. The coast

    line on both sides of the Portomaso marina is impractible. (see photo). It is striking to

    see how the three largest hotels Corinthia San Gorg, Westin Dragonara and Hilton

    Portomaso, have practically taken over the entire coastline.

    It also needs to be pointed out that the only sandy beach itself is partially privatized

    by the beach club managed by the Intercontinental Hotel (The Paranga)

    What is left to the public are the streets, which incidentally are not listed as public

    open spaces in MEPAs plan. A careful analysis of the street layout reveals a

    segmentation of the urban space which concentrates the motor and pedestrian

    circulations in the central open grid. This map (green map) illustrates the different

    blocks that have been created through the closure of a number of passage-ways. For

    instance the development around the La Valette and St George hotels forms an

    enclosure that cannot be crossed. Nor can the area around the intercontinental hotel,

    which means that the only way to go from Bay street to the post office, is through the

    infamous Saint Rita steps, which are themselves narrowed by the encroachment of the

    night life industry. Another example among many others is the enclosure behind

    Pender Garden and its adjacent streets (triq il-qaliet, triq iRoss, triq l-Apap) which

    forces pedestrians and drivers to take either the residential Spinola street or the road

    of Triq Gort and triq San Gorg, in which motor circulation has become

    problematically dense. One can also see that the block formed by Bay street and Villa

    Rosa prevents any access to the protected land behind it thus isolating Pembroke

    from Paceville.

    4-The consequences of segmentation

    This segmentation of such a tiny area has several consequences.

    First of all, the public space in general is drastically reduced either because it is

    difficult to access (such as the rocky beach) or because it has been closed off (such as

    the coastline around the Westin Dragonara) or simply because it has been privatized

    (such as the place which is now Hugo terrace).

  • 6

    The second consequence is that such enclosures have rendered some streets crowded

    whilst other streets are lifeless (such as the residential zone behind Villa Rosa). This

    increases the demographic pressure on the residential central area which is generally

    dirty and noisy to the detriment of the residents lifestyle.

    The third consequence is the general reduction of social diversity. In Portomaso for

    instance, in the area in front of the caf or the Hilton hotel and even more so in the

    desolate marina, retired residents or young people idling their time away are seen in

    these areas. Instead a few white collar workers (from the Portomaso tower) and

    wealthy visitors (Maltese or foreigners) comes to enjoy a coffee before heading to the

    luxury boutiques. The hill behind Villa Rosa where villas are clustered is also very

    quiet, almost deserted compare to the dense and mixed crowds that pass through the

    central grid.

    To understand the rise of segmentation Richard Sennett proposes an interesting

    dichotomy between borders and boundaries, which I would like to use here.

    According to Sennett, there are two types of spatial divisions. On the one hand,

    borders are porous divisions which delineate two different spaces of activities or

    societies but which can be crossed. Boundaries, on the other hand, are divisions that

    are impermeable and thus do not allow any mixing. Boundaries are limits.

    Sennett warns against the increase of boundaries such as the gated communities high

    walls or highways that cut through urban spaces. Boundaries create artificial social

    divisions and prevent any interaction between individuals from different areas.

    Borders on the contrary are for Sennett creative spaces where different individuals

    and different types of activities can blend, such as a market place sited in between two

    socially opposed residential areas, and which can serve as a meeting public space for

    divers social groups.

    In Paceville, as I have shown, spatial divisions are hardening. The case of the gated

    community of Pender Gardens is a case in point, since only residents can enter the

    enclave and there is no through-traffic (whether motorized or pedestrian). However

    this is not the only case. There are less visible ways to enclose spaces. One can for

    instance make parking expensive, which keeps away the drivers who do not dispose

    of 6 or more euros to stay an afternoon in the area. The same goes for prohibitive

    rates at restaurants or cafs, an effective way to select customers. As we have just

    seen, the closure of street at one end (to create a cul-de-sac) is certainly an effective

    way to create de facto enclaves.

    It is interesting to listen to the experience of residents who all point out the

    transformation of borders into boundaries. One respondent recalls flying his kite as a

    child on the coastline in front of the former Hilton hotel. Another one remembers

    meeting her future husband at the Casinos regular balls. Inside the Westin grounds

    lies the sunken garden which was once the highlight of childrens walks, eager to

    come and see the two camels and the lion that were kept there by the excentric

    Marquis Scicluna who owned the land but made this garden open to the public.

    Nowadays this park is completely deserted and several entrances have been closed.

    Residents of area known as The Gardens remember the short-cut of triq il-Qaliet they

    used to get to Paceville. The street was closed around 8 years ago. On the Spinola

    side, the residents use to enjoy the coastline in front of the Cavalieri hotel,

    occasionally indulging in the hotels pool, which is now blocked by an illegal wall.

    Portomaso marina until recently was also accessible from the back of the Cavalieri

  • 7

    hotel, a road which is today blocked with a high fence. These examples illustrate the

    change in the urban fabric of Paceville from the porous borders between hotels and

    residential to the recently hardened and impenetrable boundaries thus transforming

    Paceville into a labyrinth of segmented areas.

    The only area of Paceville that allows for a mix of people is the night-life district

    which has taken over the original residential area of Paceville. Here there are no

    borders, the streets are laid out in an open grid in which pedestrians and cars

    cohabitate. During the day, residents, young foreign students, businessmen,

    pensioners, tourists and workers blend in the street. This area is characterized by an

    eclectic mix of cafes, grocery stores, souvenirs shops, discoteques, gentlemens club

    and cheap rental apartments. There is also a post office, stationery shops, two

    pharmacies, 2 supermarket, several green grocers trucks, a church, a very active

    chapel, and an access to the sea, all of them amenities that a residential area needs.

    However, there are also recurrent issues in this area. The waste collection for one, is

    regularly criticized and residents I met express a tired disillusion regarding the local

    councils efforts to improve the situation. For instance they have long asked for public

    conveniences to reduce the smell of urine that prevails everywhere.

    The constant noise pollution is another important issue. It is true that discotheque

    owners have improved the sound proofing of their clubs, but during the night, the

    loud voices of the party goers disturbs those who wish to sleep. During the day, the

    obsession to change the facades and interiors of the shops and bars implies a constant

    digging and drilling cacophony that unnerves residents and tourists.

    The dress code is also a cause of resentment for some individuals who consider that

    the streets of Paceville are not the place to beachwear, to the same extent that going

    topless or nude on a beach in Malta is socially unacceptable.

    This is without mentioning of course, the opposition to the excessive consumption of

    alcohol, drug use and prostitution.

    Many residents feel invaded and denied the right to live the quiet life they enjoyed 50

    years ago. They do not reject the international or cosmopolitan element of the diverse

    crowd so prevalent in Paceville and many of them have and continue to host foreign

    students in their own homes. Their perception of invasion comes from the change of

    norms of behavior en vigueur today. Generally, the bad morality, the loose morals,

    of the streets of Paceville is considered by most residents and by many Maltese as the

    ultimate issue. Noise, bad smells and bikinis, transgress their morality of cleanliness,

    and acceptable social behavior. The growth of the leisure industry (clubs, restaurants,

    bars) has fostered a liberation of the mores that is oppressing for some as much as it is

    liberating for others. This is the fundamental argument of my proposition that public

    spaces are moral.

    If the central grid, the original Paceville residential area, is the only public space left

    in Paceville, it comes as not surprise that this area is the object of many conflicts

    between the different stake holders. The night life is undoubtedly gaining precedence

    over the right of the residents to enjoy a quiet lifestyle. The littered streets are not

    sufficiently cleaned in the morning and the lack of public convenience has damaging

    consequences on the inhabitants thresholds. The Maltese media are filled with

    negative reports over this area of Paceville. However I suggest that instead of looking

    at it as simply the problem, I think we should look at the area as the only place

    where solutions can arise.

  • 8

    The central grid is, at least until now, still in the hands of several stake holders, the

    owners of the discos and clubs, the grocers and apartment rentals, the numerous small

    restaurants and the residents have different interests and tend to entertain conflictual

    relations. However this diversity of interests provides the foreground for public

    debate over the one thing that all of them desire: the improvements of the commons.

    Most stake holders agree on one thing, that there should be a stronger police presence

    or that at least the police officers implement the law and punish illegalities.

    While I do not wish to disregard this option, I think that a better understanding of the

    situation would bring a more suitable solution.

    We should first of all discuss the implication of the tourism industry which has almost

    single handedly changed the face of Paceville over the past 50 years. Paceville is

    unique in Malta, because there, and to my knowledge nowhere else to that extent, the

    majority of the users are visitors who do not spend more than 3 weeks in the area. The

    high umber of hotels and rental properties brings a massive influx of new visitors

    every day. The wealthy enclaves of Portomaso or Pender Gardens also play an

    important part because they are for the most part not inhabited by long-term residents

    who could engage with Maltese society in the long run or in the everyday interactions.

    It seems clear from several interviews with real estate agents and with former

    residents of Portomaso that many clients do not live in Malta and use their apartments

    as a holiday base. A quick look on the internet also reveals that many apartments are

    rented for short stays, by their owners (Maltese or foreigners). This implies that most

    residents of the enclaves are visitors that come to inflate the faceless crowd. Finally,

    when the dark night rises, the crowd of party goers congregate in the central grid of

    Paceville.

    Day and night, Paceville is therefore a place of transit, a non-place in the words of

    Marc Aug. Here lies the uniqueness of Paceville compared with the general

    homogeneity and stability of the other urban or rural communities in which a strong

    sense of place is prevalent. In this perspective, the problem is not so much the

    nightlife itself but the impossibility for the permanent residents and long-term

    workers to negotiate their vision of good morality. Residents have complained to me

    that they cannot voice their disagreement of transgressive behaviors (as it is

    commonly done in Malta) when they face an unknown group of youngsters who

    anyway will leave the island in a few weeks time. Moreover, the visitors do not fear

    for their reputation in a space which is not their own and where they know nobody.

    Gossip and auto-censorship is of no use in a non-place.

    In this domain, the establishment of enclaves, which are linked to the imperative of

    movement, change and transit, has far reaching consequences.

    5-Enclaves as heterotopias

    The global phenomenon of gated residential enclaves is prospering. In a world where

    people are traveling more often and further afield; where an elite is able to own

    several summer residences in different continents and where for many work involves

    considerable business travels, conferences and meetings, individuals tend to seek

    refuge in closed private spaces in which they can withdraw themselves from the world

  • 9

    around them. The slogan promoting Pender Gardens is particularly revealing here. On

    the high boundary walls of the gated community is the slogan everything surrounds

    you as if to stress the difference between the quiet inside of the enclave and the

    hectic activity on the outside. The need to seek refuge in a private space is therefore a

    consequence of the increasingly fast pace of our lives. This is what De Cauter

    envisages when he writes that the increasing implementation of gated communities is

    a direct consequence of the imperative of movement. De Cauter describes the world

    as an interconnected global space, a network that connects capsules. Capsules do not

    only refer to gated communities but encompass also cars and computer or mobile

    phone screens. Capsules isolate us from our surroundings as much as they connects us

    to a worldwide network.

    I think that the term capsule is useful in our quest to understand the essential quality

    of developments such as Smart City, Portomaso, Tign or Pender Garden among

    others. Their essential quality being to provide a refuge for those who spend most of

    their time in non-places; airports, generic cities and international conferences. Indeed,

    Portomaso apartments are in majority owned by foreigners, mainly British, Germans,

    Swiss and Dutch with a minority of Maltese. All these enclaves are targeting foreign

    upper class clients. They are not only sold at sky high prices but also benefit from the

    privilege of being Special Designated areas which means that non-residents in

    Malta can buy more than one property at a time, rent it or buy it in the name of a

    company without the usual acquisition of Immovable Property Permit.

    What the clients of such enclaves are seeking, is an idyllic refuge with a comfortable

    lifestyle to use once again the words of George Fenech. These new developments

    are inward-looking, seeking to create private, self-sufficient living and leisure spaces.

    Sitting by the central fountain, looking out at the horizon, taking a stroll along the

    yacht marina, one is buffered from the constant sound of construction works that is so

    prevalent everywhere else on the island. Traffic noise are also kept away but there

    being no through-traffic and by providing extensive underground parking. As a

    resident of Pender Gardens declares: Its nicely encapsulated to shield the noise from

    Paceville. But such enclaves are not only capsules that barnacle us from our

    surroundings, they are also utopias, or more accurately heterotopias.

    Michel Foucault defined heterotopias as utopia put in practice and built in opposition

    to the real world outside. The point is not only that enclaves turn their back to the

    world, but that they are built in opposition to this world. Indeed as Mark Anthony

    Falzon pointed out in one of his thought provoking articles in the Times of Malta 2,

    many enclaves borrow from the rural imaginary, and Mediterranean folklore to color

    sanitized spaces into seemingly villages. The best example in Malta must be al

    Sagtrija. Falzon writes:

    Here the village gossip (aka the web page) tells us that apartment owners can enjoy

    the fresh produce from the fields which are part of the property. They will also be

    able to play boi in the garden, bake the traditional Gozitan way in a stone oven, pray to San or Preca in the village square, and do their laundry at the bespoke gajn tal-asselin (unless they prefer the maid and laundry service, also available).

    If al Sagtrija is an extreme case, it is nonetheless visible that enclaves are built to

    create a sense of community away from the city anonymity and blas attitude that

    2 http://www.timesofmalta.com/articles/view/20110522/opinion/Malta-s-flourishing-

    Forbidden-Cities.366592

  • 10

    Simmel described a century ago. As one client write on the Pender Garden website

    You feel like you are part of a large family when you live at Pender gardens. The

    veracity of this testimonial might be doubtful but in any case it reveals the marketing

    tactic of the Penderville consortium.

    Aesthetic plays an important role to foster an imaginary of village life. After all the

    slogan of Ray Demicoli Associates (who designed Portomaso) is we believe that the

    quality of our surroundings can lift the quality of our lives. The Midi group, owners

    of Tign point, is not far when it declares as its mantra: Building a future with

    respect for the past. And indeed the architectural style of such enclaves is often a

    modern reproduction of historical city centers (Tign with its Mediterranean skyline)

    or of an exotic destination (Portomaso and its palm trees)

    But a community cannot be fostered by good architecture alone and some architects

    have forgotten this. Community is a socio-political entity that has at its center:

    efficient public spaces. It seems essential here to repeat an obvious fact: that public

    spaces are made of people. An empty and yet aesthetically beautiful square is not a

    public space, and in contrast the desert can become a meeting place when for example

    two caravans find each other and settle their camp for a night.

    It is as if, the village aesthetic of such high-end developments was designed with

    intent to hide the resounding lack of exchange between residents. A former ex-patriat

    resident of Portomaso justified her decision to leave the development for a village in

    the south of Malta because, she recalls, it was like living in a hotel. According to

    her, there was no interaction with her neighbors. She pointed out the constant turnover

    of inhabitants and how lonely she felt at times.

    I would argue now that it is the over-determinism (or over-design) of such

    developments that itself negates the conditions for a community.

    7-Discussing the commons.

    Gated communities are often called golden prisons. This is usually said to stress the

    irony of the privileged class that chose freely to live and to raise their children in a

    completely enclosed space, surrounded by private police and barbedwire fences at

    significant cost. Tign is a case in point with the German company Siemens having

    installed a state of the art, and unprecedented system of control. This security system

    located on Manoel Island registers the movements of each door. And like everywhere

    else there are dozens of CCTV cameras in the corridors, parking and public spaces.

    Pender Gardens and Portomaso also promote themselves as safe places. But safe from

    what? Is this need for security really crucial in a country like Malta, which does not

    have the crime rate of cities like Mexico, Mumbai or Johannesburg? My observation

    in Paceville leads me more to say that far from being a necessary evil to protect

    oneself against urban criminality, enclaves like Pendergardens, St Georges complex,

    Portomaso or Westin Dragonara are in fact fostering urban violence. By turning their

    back to Pacevilles central grid they reduce the available footprint of public space and

    by increasing the influx of temporary visitors they have transformed a quiet coastal

    district into a place of transit.

    I also see another reason to compare enclaves with prisons or detention camps for that

    matter. Enclaves are golden prisons because there is no public space.

  • 11

    In the enclaves there is an almost absolute lack of ownership from the inhabitants who

    relinquish their right to decide together the issues relating to their public space. The

    rules of behavior along Portomaso marina for instance are not the result of its

    frequentation (which actually is fairly limited) nor is it the result of a discussion

    between the inhabitants of the enclave, it is a contractual clause that the developer

    takes charge of the management and maintenance of the common space, which is

    mostly referred to in the contracts as the common areas.

    In total opposition to the central grid of Paceville in which there is constant conflict

    about what kind of behavior is tolerable, there are no territorial conflicts inside

    Portomaso or Pender Gardens. There cannot be territorial conflict because the space

    belongs to the developers and not to the people inhabiting it or using it.

    The dilemma around enclaves is not only that they are unfair, because only wealthy

    people can afford such a lifestyle, the dilemma is that enclaves suppress debate,

    prevent the fostering of a sense of place, and ultimately preclude the necessary

    conditions for democracy. Enclaves are therefore private spaces in which a strong de-

    politicization occurs. They are conceived only as an address to be proud of but not

    an address to defend. Inside the enclave, the long corridors and private piazzas can

    only be consumed passively, rather than actively created by the populace at large

    through political participation.

    With nothing left to be debated, not even the color of the exterior walls or the price of

    the pool membership, what can the users of such enclaves have to talk about? Now

    they are facing each other with nothing to connect and separate them, and have only

    one issue: quickly returning to their capsule/home.

    The public space is this in-between stranger that enables them to remain distinct as

    much as the common object that keeps them related. Allow me here to quote at length

    again Hannah Arendt:

    What makes mass society so difficult to bear is not the number of people involved, or

    at least not primarily, but the fact that the world between them has lost its power to

    gather them together, to relate and to separate them. The weirdness of this situation

    resembles a spiritualistic sance where a number of people gathered around a table

    might suddenly, through some magic trick, see the table vanish from their midst, so

    that two persons sitting opposite each other were no longer separated but also would

    be entirely unrelated to each other by anything tangible.3

    This is what happens when there is nothing left to debate, nothing to conquer, nothing

    to fight for. Once a public space has been entirely withdrawn and regulated by an all-

    mighty authority, then there is no public debate, no society, only the juxtaposition of

    discontinued lives that do not meet.

    Public spaces are not only places to sit and discuss the latest football news, public

    spaces are more importantly places of territorial negotiation, places owned by a

    diversity of strangers with different, and at times opposed interests. The imperative

    for democracy is therefore the possibility for the different stake holders to discuss the

    commons.

    3 The Human Condition, The University of Chicago, second edition, 1998, pp.50-53.

  • 12

    Conclusion

    To conclude I wish to insist here on what I think is an essential, yet too often

    forgotten condition for lively public spaces. Whether or not a street or a square is well

    designed is not so important. The design of a place is important only to the extent that

    it precludes or leaves free a great diversity of activities, such as sitting, walking across

    the city, shopping, playing or idling. But what determines the liveliness of a public

    place is the fact that it is a common ground that individuals share and negotiate. A

    public space should be the object of constant territorial conflict, the space for debate

    over its uses. This is why public spaces are moral spaces.

    In the last Batman film, When the Dark Knight Rises, Bane, a dark and masked anti

    hero rising from the depths of hell, highjacks the stock exchange before locking up

    the whole police force of Gotham city in an underground tunnel. He sets free the

    convicts from the citys prison and a new court of law replaces the establishment.

    Once the dark hero has abolished the financial, executive and judicial powers, he

    proceeds to declare to the citizens, all gathered for a soccer match in a stadium, or

    watching the match at home in front of their private screens, that he has come as a

    liberator to return what is rightfully theirs and enjoins them to take control of their

    city.

    Of course Bane is a direct reference to the movement of Occupy Wall Street, in

    which in September 2011 in New York masked activists where showing their anger

    against the all mighty financial market. However in Batman, the peoples liberation is

    not the result of a popular uprising. Indeed the power is not taken by the citizens, but

    given to them by a dark hero who turns into a tyrant. The streets of Gotham city are

    quickly shattered by total anarchy, the palaces robbed of their gold, law and justice

    become the theatre of a farce and the police arbitrarily replaced by gangs of ex-

    convicts.

    The example of Gotham provides a good counter point to what enclaves are, where it

    is no longer the rich who retain power ; but in many aspects the situation in Gotham

    city is very much like the one in the enclaves all around the world. Because in

    Gotham, as in todays gated communities, the public space have been erased. Hannah

    Arendts analysis makes it clear that the public realm cannot be given to the citizens,

    but needs to be taken by the citizens themselves. Only then can it be public and free.

    We have seen tonight that enclaves have reduced the public spaces in Paceville. We

    have seen that far from recreating a modern communal life, these enclaves destroy the

    little public space left. Sadly this is a worldwide phenomenon. The increasing

    communalism, and the politics of exclusion in the city are a characteristic of urban

    planning worldwide.

    I would like to add one last thing. Paceville could very well be a testing ground for

    the model of future Maltese urbanity. This is not only limited to coastal areas where

    modern life and tourism thrives, it can very well spread to inland villages that are

    typically well preserved. Already in villages such as Balzan a number semi-gated

    communities have been built. The Orange Grove for instance seem to attract more and

    more people into their introverted utopic spaces. They may be at odds with the

    traditional buildings of the Maltese townscape but the real threat comes not from the

  • 13

    fact that we are not protecting our architectural heritage but that we are not protecting

    democracy. We need to think of the morality of such spaces.