What are the dwelling-places of the human? Are not our houses and huts, our tents and caves, our urban and rural environments alike, spaces of nonlife that give forth life? In particular, the urban domain which so many people now inhabit reveals itself to us as a vastly complex ecosystem of life and death, one in which the extension of the organism occurs in the most varied, layered and complex ways—in the flowing of the sewers, the surging of electricity, the streams of traffic and tributaries of streets and roads, the transmissions and circulation of information and symbolisation, the capture, release and manipulation of vast libidinal currents. “Urban space gathers crowds, products in the markets, acts and symbols. It concentrates all of these, and accumulates them.”[i] And in this gathering, this accumulation, we can identify the coming-together, the becoming-with, of life and death, the tendential connectivity of both.
However, the urban space in particular, in its position as a space of the absorption of excess and the eruption of endless accumulation, has so often become a space in which the tendential connectivity, this commoning between the living and the dead, has been concealed and marginalised under the figures of finalist-death, under the logics of opposition, rationalisation and fatalism. The continual purging of life, that is the absolute exclusion of the living, from the rationalism of nonlife appears as the impossible dream of modernism. The grand structures of the modernist dream stand within the urban as spaces of nonlife that attempt a violent silencing of the tendential interplay between life and death. As an architecture modelled on the opposition of the living and the dead, that is moulded in the image of finalist-death, the vast towers of modernism with their proud, tall straight lines and gleaming pristine surfaces deny the efficacy of nonlife other than as a rationally manipulated backdrop for life. The processes of decay and dirt are excluded from them, and every morning and evening people across the cities come to these spaces tasked specifically with cleaning away any remnants of life that might cling to these structures, with the attempted absolute annihilation of any nonhuman life form, microbial or otherwise, that might seek to dwell within these domains of finalist-death.
Of course this annihilation is never final or absolute, for no number of attempts could entirely remove the tendential connectivity of the living and the dead. The marginalisation of microbial life that manifests itself so clearly on the immaculate glass surfaces of the looming urban towers can never be total, and the continual reassertion of life within even those spaces so closely modelled on the notion of a finalist-death reveals the inescapability of the cohabitation of life and death. And what is more, the emergence of life upon these planes that sought to exclude them need not be the object of a collective neurosis of cleanliness in which life, to its own destruction, seeks to impinge upon itself. Rather, these processes of decay and degradation, of life standing forth from its attempted exclusion, can become a matter of joy and affirmation as in the Mouldiness Manifesto of Hundertwasser.
When rust sets in on a razor blade, when a wall starts to get mouldy, when moss grows in a corner of a room, rounding its geometric angles, we should be glad because, together with the microbes and fungi, life is moving into the house and through this process we can more consciously become witnesses of architectural changes from which we have much to learn.[ii]
The urban domain, rather than being built to exclude life—that is, built in the image of a finalist-death of rationalism and opposition—is inescapably decaying, and it is this very decay that is an unfolding unto death that is also the springing forth of li
fe. This springing forth of life is that of which the finalist tendencies of modernist architecture remains in denial, and which it seeks to continually exclude under the banner of rationalism. But this exclusion can never occur or find its absolute realisation, for the architectural domains from which exclusion is attempted already form elements of a vast ecology of extended organisms, that is they are already and inescapably continuous with life, as elements of an organology by which life faces death and death faces life; the living dwell and become-with the dead.
It is hoped that it is clear that in all these instances what is important is not that one builds in order then to dwell—that the spider constructs its web in order to dwell within it, that the termites build their mound in order to live inside, that the humans construct the urban domain only then to later inhabit it—it is not that building has dwelling as its goal.[iii] Dwelling, that is becoming in life and death, existing as a durative-soul in continual becoming, connection and swelling, is anterior to building. To build we must dwell with the living and the dead, and we must share our becoming with them. To build we must, so to speak, inhabit the commons of life and death, as entities that appear delimited, but are in fact spread more and more thinly across a vast expansive domain of connection, collision and association. Dwelling does not come after building, for in building we dwell. We dwell with the so-called dead entities that we assign to the realm of technics and tools, and we cannot think of these apparently dead entities without thinking of their other side, that is their life and the life with which they are continuous. We cannot think the tool and yet ignore the hand just as we cannot think the hand and seek to ignore the tool. And tool and hand cannot oppose one another as exclusory opposites, just as the living and the dead cannot stand opposed to one another each as the principle of utter exclusion of the other.
Toby Austin Locke—The Living and the Dead
[i] Lefebvre, Henri (1991) The Production of Space, p. 101
[ii] Hundertwasser, Friedensreich (1964) Mouldiness Manifesto
[iii] Heidegger, Martin (n.d.) Building Dwelling Thinking