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  • 《景觀設計學》2019年第6期

    作 者:
    尹犖懿(YIN Luoyi),徐磊青(XU Leiqing),言語(YAN Yu)等
    類 別:
    景觀
    出 版 社:
    高等教育出版社有限公司
    出版時間:
    2019年12月

俞孔堅?“仙境”是個慢地方——《景觀設計學》2019年第6期“主編寄語”

Wonderland Is a Slow Place, By Yu Kongjian


在離我家鄉浙江金華不遠處有一座名山——爛柯山,傳說晉時樵夫王質到山里砍柴,見二童子對弈,便在一旁觀看。一局未終,發現斧柄已爛,便匆匆回家,但見屋舍早已坍塌,家人及同輩皆已不在,聽聞村民言數十年前曾有村民王質進山砍柴不歸,才知自己曾誤入仙境——“天上一日,世上千年”。類似的仙境故事在中國古代文學作品中屢見不鮮,最典型的當數陶淵明筆下的桃花源,其中的人們“乃不知有漢,無論魏晉”,生活怡然自得。中國人心目中的仙境其實是現實世界中人類欲望的集成,包括對健康、長壽、和諧社會,以及最為理想化的優美山水的憧憬[1]——仙境本質上正是一個“慢地方”,在那里,“慢”是衡量事物價值的標準,例如《西游記》描繪的仙境中的蟠桃樹,長得越慢,桃子品質越高。在現實生活中,文人雅士們陶醉于曲水流觴,即讓筵席緩慢而詩意地進行;哲人們對時間的流逝發出“逝者如斯夫”的喟嘆。其實,對“慢”的仙境的向往并非中國文化所獨有,據我所知,“慢”也是西方世界所描繪的“天堂”的重要特征,只因為現實世界太快了!

所以,盡管我們還不確定工業革命以來的科技發展和城市化對人類來說是禍是福,但可以確定的是,它們讓一切都變得更快了。“速度快”成為衡量事物先進程度乃至社會發展水平的重要標志之一,諸如日起一層樓的建設速度、渠化后直排的河道、不斷縮短的食品生產和加工過程等,都意味著這種發展模式和生活方式讓人類離其所憧憬的“仙境”越來越遠,這是何其巨大的悖論!

終于,人們發現,快速高效的基礎設施在服務于快節奏的城市社會的同時,卻使得自然系統被切割、被毒化;在快速擴張的城市陰影下,是擁堵不堪、霧霾籠罩的街道;用化肥和激素生產的食物,背叛了人類對自然和健康的向往。隨之,人們對“慢”的追求開始被喚醒。首先在西方,1986年反對快餐的“慢餐運動”在意大利羅馬被美食專欄作家卡洛·佩特里尼點燃。隨后,作為“慢餐運動”的延伸擴展,第一屆“慢城”大會于1999年在意大利奧維多召開,“慢餐運動”在歐洲悄然興起,并于21世紀初開始進入中國。2010年11月,江蘇南京高淳的椏溪鎮被國際慢城組織認證為第一個中國“慢城”,我和我的團隊有幸參與了從規劃到實施的整個過程。如今中國已有7個“慢城”正在進行認證。盡管中國的“慢城”更多的是地方政府為推動當地發展提出的噱頭—與原始的“慢城”內涵相距甚遠,甚至南轅北轍—但也在一定程度上說明中國開始了對“慢”的覺醒。在中國過去40年間“大干快上”的城鎮化背景下,“仙境”僅存在于那些遠離城市的鄉村中。所以,中國“慢城運動”的實質是當代中國城市居民的“新上山下鄉”運動,中國的“慢城”愿景則是那個沒有被城鎮化的“美麗鄉村”。遺憾的是,當今許多鄉村建設仍然是“快”的犧牲品:快速路網從城市延伸到鄉村,正在抹卻鄉間漫道;快速的硬質排水設施正在摧毀幾千年來形成的民間水利系統;快速的建造技術正在毀掉質樸的村落建筑和街巷;快速催熟的牲畜和作物正在取代自然生長的有機畜牧和農耕……

然而,爛漫的鄉村“慢城”畢竟只能是逃離“城市病”的短暫避難所,我們還是需要整理當代生產生活的主陣地:城市。于是,更廣泛意義上的“慢城市”概念在這里被提出,它既不同于前文所述的浪漫而休閑的“慢城”,也不同于“綠色城市”“智慧城市”等概念;其強調城市應在保持令人適意的運轉速度的同時,營造空間高效利用、能源節約、環境優美、人與自然和諧相處的理想人居環境。在建設“美麗中國”的關鍵時期以及中國城鎮化邁入轉型提升的重要階段,設計師和建設者有必要認識到“慢”的深刻內涵,用“慢原則”去規劃、設計我們的城市。這些“慢原則”主要包括以下幾個方面:

第一,讓人流慢下來,通過將區域快速交通和局域慢行交通相結合,構建慢行交通基礎設施。雖然發達的交通基礎設施是一座城市保持活力的重要基礎,但城市不應放任快速道路肆意蔓延,而應強調并保障行人和騎行者的出行空間,讓兒童、老人、殘障人士也能夠安全、有尊嚴地出行。尤其不要讓快速交通隔斷自然與人之間的聯系,避免沿城市濱水帶、山麓和綠地建造的高速道路將城與山水割裂。

第二,讓水流慢下來,構建與水為友的生態系統。在工業文明理念的影響下,當下的灌溉、施肥、排水等農業管理活動都以快速為目標。然而,只有讓水流慢下來,植物才有時間吸收其中的養分(污染物),地下水才能得到補充,旱澇才能得到調節,土地才能得到有效滋潤。慢的水流在景觀中可以是蜿蜒曲折的溪流、植被茂盛的湖區、鳥兒駐足的河床、深淺不一的坑塘和濕地,它們是野生動植物的家園,也是詩意環境的生態基底。

第三,讓營養流慢下來,打造循環流動的物質鏈。氮、磷、鉀等元素是維持生態系統可持續性的物質基礎,它們在土地、水體、作物及人類之間循環流動。工業文明下,營養流被線性化、被分離和提取、被加速地生產和使用,而制成的化肥被迅速送到農民手里,撒入田地,其中一大半通過渠化河道直接排入河湖,污染水體。將營養流循環重新建立并利用起來是修復和健全生態系統的關鍵。

第四,讓建造慢下來,提高建造品質,留住獨特的城市記憶。慢的建造意味著拒絕拆掉重來,意味著就地取材,意味著工匠精神。但這絕不是單純的“修舊如舊”,不是回到過去追求風貌的統一,而是在創造適應當代人生活需求的環境的同時,留住鄉愁。在新舊的拼貼與穿插中,讓時間的腳步停留在交錯的材料與空間之中,由此可以讓人們在時間和空間的體驗中流連忘返。

第五,讓生活慢下來,倡導新的生活方式,營造新的城市空間體驗。慢城市需要讓習慣于忙碌的人們有機會、有心情去品嘗慢慢成熟和加工出來的有機食物;有時間和空間去讀書和品味藝術、聆聽清晨的鳥鳴、觀察墻角織網的蜘蛛,以及欣賞從樹梢飄落的楓葉。

“人民對美好生活的向往,就是我們的奮斗目標”[2],同時,我們應該認識到,人們對美好生活的向往是分階段的、帶有時代局限性的,也是不斷發展的。在“快”仍然主導人居環境建設的當下,我們切不可忘記人類的終極向往仍然是“仙境”和“天堂”,是永不過時的慢地方。

 

Not far from my hometown of Jinhua City, Zhejiang Province is the famous Lanke Mountain. Legends tell us that during the Jin Dynasty, a woodman named Wang Zhi went to this mountain to harvest firewood and was attracted by two boys playing chess. Before a round of game finished, his axe had been found rotten. Hurrying home, he was shocked that his house had collapsed and his family was no longer there, and then learned from the villagers that around ten years had passed in the world outside the Lanke Mountain, which meant that he had been to a wonderland by accident: one day in the wonderland, a millennium in the real world. Such wonderlands are commonly seen in ancient Chinese literature, among which the best known one is the Peach Blossom Land described by Tao Yuanming. In that place, people lived in happiness and peace, even did not know the alternation of dynasties. In fact, the wonderland is a representation of human desire in the real world, including health, longevity, a harmonious society, and idealized landscapes[1], and essentially a “slow place” where slowness is greatly valued. For example, planted in the wonderland in the Journey to the West, the slow-growing peaches are of higher quality than the fast-growing ones. Besides, the ancient Chinese literati pursued a slow and poetic life and sighed the passing of time. Yearning for the “slow” wonderland is not unique to Chinese culture — desires for the paradise with “slow” as an important quality also exist in western culture. The common aspiration for “slow” reflects a fact that the life pace in real world is too fast!

Technological development and urbanization since the Industrial Revolution can be considered both a blessing and a curse, but modernization has undoubtedly made everything faster. Fast speeds have become an important benchmark for measuring social development. Rapid-speed construction, river canalization, and shortened food producing and processing have meant that humans are far away from the wonderland they have dreamt about. What a huge paradox!

Finally, while serving the fast-paced urban life, the efficient infrastructure also undermines natural ecosystems. City streets are full of congestion and smog, while fertilizer exposure and hormone-producing foods have deviated from our desire for a healthy life. Then, initiated by the food columnist Carlo Petrini, a Slow Food Movement against fast food started in Rome in 1986. As a later version, Citta Slow was raised and its first conference was held in Orvieto, Italy in 1999, and soon spread across Europe and began to gain influence in China in the early 2000s. In November 2010, Yaxi Town in Gaochun District, Nanjing City, Jiangsu Province was recognized as the first Chinese Citta Slow by Cittaslow International — My team participated its planning and implementation process. Today, seven Chinese Citta Slow cities are under accreditation. While they have been more like a marketing buzzword used by local governments to attract investment and tourists, far from the original intention of the Citta Slow movement, they do demonstrate that China has been longing for the slow “wonderland” again, which has been, however, relegated to the countryside in the rapid urbanization over the past 40 years. Therefore, the Citta Slow movement in China can be understood as a New Ruralism Movement for urban residents, and the Citta Slow in China envisions a romantic ideal of the Beautiful Countryside. Regrettably, today many rural areas are still victims of fast development: new highways are replacing countryside trails; channelized water infrastructures are replacing historic civic water systems; rustic villages are torn down for new construction; and artificial ripening crops are prevailing in farms nationwide.

Citta slow in rural areas only offers a refuge to urban residents for a temporary relief from urban problems. We have to face the changing and challenging circumstance in cities. Therefore, the concept of the “slowing city” is proposed. Different from Citta Slow, “green city,” or “smart city,” the slowing cities which operate at a moderate speed can create more pleasant and livable environments through the smart use of space, an energy-saving development, and harmony between man and nature. In the critical period of Beautiful China construction and the new stage of China’s urbanization, five principles are proposed for designers and developers to apply into planning and design of slowing cities. These “slow principles” are:

First, slow down the traffic by building traffic infrastructure that combines regional fast transportation with local slow one. Although the former is vital to a city’s mobility and vitality, cities should avoid unnecessary highways, emphasizing and guaranteeing safe spaces for both pedestrians and cyclists to insure that children, the elderly, and the disabled can travel safely with dignity. In particular, connections between cities and waterfronts, mountains, and green spaces should not be compromised by the pursuit of rapid transit so that the relationships between people and the natural environment would not be damaged.

Second, slow down the flow of water and build resilient ecosystems. Nowadays, agricultural activities including irrigation, fertilization, and drainage aim for higher efficiency. However, the flow of water needs to be slowed down so that plants can absorb enough nutrients or purify more pollutants, groundwater can be fully recharged, droughts and floods can be mitigated, and soil moisture can be adjusted. The slow flow of water can be in the form of a winding stream, a lush lake, a riverbed where birds could stop, or ponds and wetlands in varied depths. They are all homes to wildlife and the ecological base for a poetic landscape.

Third, slow down the nutrient flow and create a recycled material chain. Elements such as nitrogen, phosphorus, and potassium are the material basis for a sustainable ecosystem, and they circulate between land, water, and living species. During urbanization, these flows have been regulated, separated, extracted, and made to accelerate product and use. Manufactured fertilizer can be easily gotten and sprinkled on fields, running off and being discharged into channelized rivers then polluting water bodies. Re-establishing nutrient flow is key to restore and improve ecosystems.

Fourth, slow down the speed of construction, improve quality, and keep unique urban memories. This means resisting large-scale demolitions and using local materials, techniques, and craftsmanship instead. Slow construction does not mean always keeping the old, or returning to the past, but meeting modern needs while appreciating the importance of past practices. Between the old and the new, time stays interlaced with materials and spaces, creating experience where people can linger.

Finally, slow down the pace of life. We should advocate for new lifestyles and new models of urban space experience, encouraging people accustomed to fast-paced lives to enjoy well-cooked organic food, have time to read and experience art, listen to birds singing in the morning, observe spiders spinning webs in the corner, and appreciate the maple leaves falling.

“The purpose of China’s development is to improve the lives of our people.”[2] We should realize that people’s vision for a better life is limited by the times, and is constantly evolving. Under the background of rapid construction today, we cannot forget that wonderlands are still an aspiration and that the slow places never go out of style.

 

REFERENCES

[1] Yu, K. (2019). Ideal Landscapes and the Deep Meaning of Feng-Shui (Patterns of Biological and Cultural Genes). San Francisco: ORO Editions.

[2] Party Literature Research Center of the CPC Central Committee. (2014). Important Literature Selection since the 18th National Congress of the Communist Party of China (Vol. 1). Beijing: Central Party Literature Press.

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