Some Social Aspects of Sustainability 2015 01 16

Some Social Aspects of Sustainability
16 January 2015

Some Social Aspects of Sustainability
The Meaning of Sustainability
“Sustainable architecture. Sustainable planning. Sustainable
construction. Sustainable tourism. The “S” word appears almost
everywhere, but what does it mean? The use of the adjective to
describe many built environments and other activities where efforts
are made to reduce the impact of human activities on the
environment denies or ignores other important and essential
dimensions of a more sustainable life. It overlooks the wider socio-
economic and equity dimensions identified in the context of general
human development….”
S.R. Curwell and M. Deakin, Building Research & Information, Special Issue, Sustainable Urban
Development: BEQUEST, Volume 30, No. 2 March-April, 2002, p.79.

Sustainable Development:
Learning from the Discourse
on Social and Economic Development
“Outer” City “Inner” City
Some Criteria for the Sustainable “Outer City”
• Mixed-use
• Rich street life based on pedestrians and public transportation
• New green city infrastructure for water and waste
• A net zero energy and water community
• Agriculture imbedded into the community
Some Criteria for the Sustainable “Inner City”
• On-going Capacity Building
• Individuals who are constructive, responsible protagonists
• Communities that are originators and encouragers,
that work together with a common purpose
• Institutions that provide for meaningful participation
Architects grow in Discourse “A”
but the inclusiveness habit spreads the search, and
Discourse “A” begins to merge with Discourse “B”.

We observe:
1. Profound changes in the world, a rapidly evolving global community
2. Advances in knowledge across an ever-expanding range of disciplines,
3. The emergence of international mechanisms that promote collective decision-making
and action.
4. The increasing ability of the masses of humankind, including women, to articulate their
aspirations and needs.
Ref:
Science, Religion and Development: Some Initial Considerations
Prepared by the Institute for Studies in Global Prosperity

Empire/Nation
City/City-State
Tribe
Family
World Community
The Evolution of Social and Political Order
Greater and greater release of human capacity
Globalization

Cities are nodes of the global village.

Social
Character
Characteristics World View Emotional and
Intellectual
Characteristics
Relationships
with Others
1. Authoritarian Power- oriented Dichotomous
Perceptions
Rigidity Authoritarian
Submission
2. Indulgent Pleasure-oriented Indiscriminate
Perceptions
Promiscuity Anarchic
Relationships
3. Integrative Growth-oriented Unity in Diversity Creativity Responsibility and
Cooperation
Three Kinds of Social Relationships
Challenge: To Mature from authoritarian to “integrative” social relations
Chart by psychologist Dr. Hossain Danesh
三种社会关系
人格类型
( 民族性
格）
特征世界观
情感与理智特
征
与他人的关系
专制型以权力为导向二元分立的感知刻板僵化屈从于专制
放纵型以享乐为导向不加分辨的感知混乱
无法无天的关
系
整合型以成长为导向存多样求团结有创造性负责与合作

社会演变 Social Evolution
A New Definition of the INDIVIDUAL, COMMUNITY, and INSTITUTIONS
个人 , 社区 , 机构的新定义
时代
古代
转变周期新世界秩序

Why has the number of International Non-Governmental Organizations
Exploded since 1960?
Edward Turner, Cliodynamics: The Journal of Theoretical and Mathematical History, 2010
https://escholarship.org/uc/item/97p470sx

"The Age of Nations is past.
The task before us now,
if we would not perish,
is to build the Earth.”
T. de Chardin
The Great Unity,
All Under Heaven is One Family (China)
Maturation of Humanity (Baha’i)
All-inclusive Family (Toynbee)
Omega Point (de Chardin)
Grand Synthesis (Lazlo)
Majestic House (Du Fu)
Global Village (McLuhan)
New World Order
India
China
Indigenous North America
Jewish/Christian/Western
IslamAfrica
A Shared Dream
A Common History
A Common Heritage
A Common Home
A Common Future
Evolution: Family, Tribe,
City, Nation-state,
Global Community.
Each step has released
greater amounts of
human capacity.
"Heaven is my father
and earth is my mother..
all people are my brothers and
sisters, and all things are my
companions...“
Zhang Zai (1020-77)
McGill Poet, Frank Scott
“The world is my country
The human race is my race”
Map of Human Maturation
Humanity is consciously or unconsciously, willingly or unwillingly, entering its collective adulthood.
This relatively
recent surge
of change
implies social
evolution has a goal.

China was the leader of
our collective
development until about
AD1300.

Development continued
with Islam, from about 600
to 1500, building a
civilization, a knowledge
bridge, that stretched from
Fuzhou to Seville.
The fruits of the Chinese,
Hindu, Persian, Jewish,
Greek and Christian
worlds – and everything in
between – was absorbed
and shared across all that
same territory.

The world is challenged to
build a civilization that is
both materially and
spiritually advanced, and
that draws on our collective
heritage.

"Much like the role played by the gene pool in the biological life of
humankind and its environment, the immense wealth of cultural diversity
achieved over thousands of years is vital to the social and economic
development of a human race experiencing its collective coming-of-age. It
represents a heritage that must be permitted to bear its fruit in a global
civilization. On the one hand, cultural expressions need to be protected
from suffocation by the materialistic influences currently holding sway. On
the other, cultures must be enabled to interact with one another in ever-
changing patterns of civilization.
The Prosperity of Humankind, Baha'i International Community, 1995.
Global Unity / Peace /
Social Evolution / Cultural Diversity

Sustainable Social Development Requires
(among other lines of action):
• Promote World Citizenship Education
• Develop Pro-active Community Life
• Increase the Influence of Women
• Improve Physical Mutual Access
• Build Institutional Capacity/Civic Centers

.
Sustainability requires we build human capacity for constructive
personal, community and institutional growth.

The enterprise of
building human capacity,
of fostering constructive
• individual,
• community and
• institutional
change,
is increasingly
being recognized
as the fundamental
purpose of
development.
机构
The Individual has a two-fold purpose:
Individual transformation and social transformation;
Deeds performed in the context of a moral purpose, as acts of service toward the construction
of a peaceful world, contribute both to spiritual and material progress and, as expressions of individual initiative, are a
source of learning and growth for the individual as well.
“Advances in knowledge across an ever-expanding range of disciplines, the emergence of international
mechanisms that promote collective decision-making and action, and the increasing ability of the masses
of humankind to articulate their aspirations and needs, portend a great surge forward in the social evolution
of the planet.”
Science, Religion and Development: Some Initial Considerations, Prepared by the Institute for Studies in Global Prosperity

服务 SERVICE
A New Definition of the INDIVIDUAL (The Responsible Protagonist)
个人的新定义（负责任的主人翁）
A sign of maturity is the capacity to be of service to others.
成熟的标志是有能力为他人服务。
Served by Others
接受他人服务
Serving Others
服务他人
The very young and the very old rely on the service of others.
Infant / Child / Youth / Adult / Senior
幼小的和衰老的依靠他人的服务
婴儿 / 儿童 / 青年 / 成年 / 长者

当我们对“发展目标”再下定义的时候﹐重新审视当事人在
发展过程中所扮演的角色是很必要的。各层政府机构在
社会发展方面的重要作用不言而喻。然而﹐在一个称颂
平等主义原则以及相关的民主原则的时代里﹐发展规划应把广
大民众视为援助和训练的接受者﹐远而我们的后代将会对此感
到不可理解。尽管“民众参与”是公认的原则﹐然而留给世界绝
大多数人民的决策范围充其量是次要性的：他们的
抉择范围被高不可及的机构所规定﹐并常常受那些与他们的
现实观背道而驰的目标所制约。
The Prosperity Of Humankind, A Statement Prepared by the Baháí International Community's Office of Public Information
“Future generations, however, will find almost incomprehensible the circumstance
that, in an age paying tribute to an egalitarian philosophy and related
democratic principles, development planning should view
the masses of humanity as essentially recipients of benefits from aid and training.
Despite acknowledgement of participation as a principle,
the scope of the decision making left to most of the world's population
is at best secondary, limited to a range of choices formulated by agencies
inaccessible to them and determined by goals
that are often irreconcilable with their perceptions of reality.”
个人的新定义（负责任的提倡者）

个人的作用
个人的知识水平越高、学科面越广，
促进集体决策和集体行动的国际机制越多，
个人表达自身志向和需要的能力越强，
公民就越容易参与公共计划和政策的观念形成、具体实践
和效果评估方面，成为积极的参与者
。
Science, Religion and Development: Some Initial Considerations, Prepared by the Institute for Studies in Global Prosperity
The Role of the Individual
“Higher levels of knowledge across an ever-expanding range of disciplines,
increasing international mechanisms
that promote collective decision-making and action,
and increasing ability to articulate their aspirations and needs,
makes it increasingly possible for citizens to become active participants
in the conceptualization, implementation, and evaluation
of public programs and policies.”
个人的新定义（负责任的主人翁）

一个成熟和谐的社区定义为：
“ 文明的综合单位，由个人家庭和机构组成
是对体制、部门和组织的发起者和激励者、
机构和组织等为一个共同的目标、
为内部和外部的福祉而协同运作的个人、
家庭和机构组成；由多样化的、彼此互动的、
在为灵性和社会进步而不懈追求中实现团结的参与者组成。
The Universal House of Justice, The Four Year Plan, pp.34-35
社区的新定义
A New Definition of COMMUNITY
We can define a mature harmonious community as….
“a comprehensive unit of civilization
composed of individuals, families and institutions
that are originators and encouragers of
systems, agencies and organizations
working together with a common purpose
for the welfare of people both within and beyond its borders;
it is a composition of diverse, interacting participants
that are achieving unity in an unremitting quest for spiritual and social progress.”
世界正义院《四年计划》 34-35

A New Definition of INIVIDUAL and
COMMUNITY Relationship
The Human Body:
A Unified System
人体 : 一个统一的统系
Society is also
a Mutual Helpfulness System
社会也是一个相互帮助的统系

“If governing institutions do, in fact,
provide for the meaningful
participation of citizens in the conceptualization,
implementation and evaluation
of public programs and policies,
then a community's capacity to effect
and manage change
will indeed be greatly enhanced.
This is true whether the institutions operate
at the village or international level”.
A New Definition of INSITUTIONS
Science, Religion and Development: Some Initial Considerations,
Prepared by the Institute for Studies in Global Prosperity
摘自《科学、宗教与发展，最初始的考虑》全球繁荣研究所
“ 如果统治机构确实能够为公民提供机会，
使他们有意义地参与公共事务和政策的
观念形成、具体实践和效果评估，
那么社团影响和应对变化的
能力必将大在增强。
事实就是如此，
无论机构是在村庄还是国际范围内运行。”
机构的新定义

“Despite the competitive aspects of any society, there must be a bedrock
modicum of cooperation for society to exist at all. (I define cooperative as
behavior that aids and enhances the development of other human beings while
advancing one's own.) It is certainly clear we have not reached a very high
level of cooperative living. To the extent that it exists, women have assumed
the greater responsibility for providing it. Although they may not label it in large
letters, women in families are constantly trying to work out some sort of
cooperative system that attends to each person's needs. Their task is greatly
impeded by the unequal premise on which our families are based, but it has
been women who have practiced trying.
“.......until recently, few opportunities for simultaneous self-development and
service to others have existed; there were virtually no social forms in which this
combination could be put into operation.... For men the prospect of combining
self-development with service to others seems an impossibly complex
proposition. For women this complexity is not so great.
Dr. Jean Baker-Miller, Towards a New Psychology of Women, Beacon Press, Boston, Second Edition, p.62-3.

"Women do have a much greater and more refined ability to encompass others'
needs and to do this with ease. By this I mean that women are better geared
than men to first recognize others' needs and then to believe strongly that
others' needs can be served - that they can respond to others' needs without
feeling this is a detraction from their sense of identity.
"Men are more burdened with the more adolescent attitudes and habits of
competition and control. Maturity for a man is autonomy and separation from
others, independence and individual achievement. A concern with
relationships, and co-operation appear as weaknesses.
Carol Gilligan, In a Different Voice, Harvard Press, 1982.
Dr. Jean Baker-Miller, Towards a New Psychology of Women, Beacon Press, Boston, Second Edition, p.62-3.

"Given the vital role of economic activity in the advancement of civilization, visible
evidence of the pace at which development is progressing will be the extent to
which women gain access to all avenues of economic endeavor. This challenge
goes beyond ensuring an equitable distribution of opportunity,
important as that is. It calls for a fundamental rethinking of economic issues in a
manner that will invite the full participation of a range of human experience
and insight hitherto largely excluded from the discourse.
The classical economic models of impersonal markets in which human beings act
as autonomous makers of self-regarding choices will not serve the needs of a world
motivated by ideals of unity and justice. Society will find itself increasingly
challenged to develop new economic models shaped by insights that arise form a
sympathetic understanding of shared experience, from viewing human beings in
relation to others, and from a recognition of the centrality to social well-being of the
role of the family and the community. Such an intellectual breakthrough - strongly
altruistic rather than self-centered in focus - must draw heavily on both the spiritual
and scientific sensibilities of the race, and millennia of experience have prepared
women to make crucial contributions to the common effort.
Baha'i International Community, Office of Public Information, The Prosperity of Humankind, pp.16.

The Method of the Great Learning
(Black is “outer”, social order;
Red is “inner” spiritual order. Outer depends on inner.
Spirituality is based on knowledge.)
“The ancients who wished
to illustrate illustrious virtue
throughout the kingdom,
first ordered well their own states.
Wishing to order well their states,
they first regulated their families.
Wishing to regulate their families,
they first cultivated their persons.
Wishing to cultivate their persons,
they first rectified their hearts.
Wishing to rectify their hearts,
they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts,
they first extended to the utmost their knowledge.
Such extension of knowledge
lay in the investigation of things.
Things being investigated, knowledge became complete.
Their knowledge being complete, their thoughts were sincere.
Their thoughts being sincere, their hearts were then rectified.
Their hearts being rectified, their persons were cultivated.
Their persons being cultivated,
their families were regulated.
Their families being regulated, their states were rightly governed.
Their states being rightly governed, the whole kingdom was made tranquil and happy.”
Confucianism, LiJi, DaXue 2:
The Great Learning

The Great Learning
The process relates the accomplishment of peaceful development with the internal life
of the nation, the well-being of society to the spiritual health of the individual.
"From the son of Heaven down to the mass of the people, all must consider the
cultivation of their person as the root of everything besides."
The investigation of reality by the individual is the fulcrum upon which the inner and outer balance depends.

The Great Learning puts the individual, the family, the state,
and the kingdom,
all on the same Path, the establishment of the Great Unity.
Individual transformation is achieved through
investigation, learning, and self-cultivation,
and by participation in the transformation of society.
“Desiring to maintain one, one sustains others;
desiring to develop oneself, one develops others”.
Doctrine of the Mean (Zhong Yong), 22
“The virtuous man wants others to succeed”.
The Analects 15:23
There is a reciprocal relationship
between
individual transformation
and social transformation.
Twofold Purpose:
1. Develop Individual spiritual and intellectual capacity
2. Transform Society
The Great Learning

The Emperor, the Representative of Heaven, (spiritual and temporal authority combined as one)
is located at the center of the city. Old Beijing’s city plan and the Forbidden City are based on this model
. In the Chinese model of an ideal city, there is a coherence of spiritual and material authority.
China did not experience the same early rupture of reason and faith, “church” and state as in the West.
历史先例 Historical Precedents

Community Centers in Guizhou, Dong Minority Village
The drum towers provide venues for the whole
village to discuss and settle important matters,
hold important festivals or entertainments
such as singing and playing wind instruments.
A leather drum is placed in the drum tower.
When there are important things to talk about,
the drum is beaten by a respected village
leader to summon the villagers. There is a fire
on the ground where a fire burns almost all
year round.

Drum Tower
Drum Tower
Drum Tower
Drum Tower
Drum Tower
Drum Tower Community Centers in Guizhou, Dong Minority Village

Civic Center in Ancient Athens (Greece), The Agora
A cluster of spiritual, political , educational, and commercial institutions

Civic Center in Ancient Athens (Greece), The Agora

Civic Center in Ancient Rome, The Forum

Gur, Iran. Founded by Ardeshir I ( 224-651 CE), the founder of the Sasanian Dynasty
Gur city is a circle-shaped city with diameter of 2 kilometres. The city is divided into 61 parts by 20 radial
walls and 3 concentric circles. The core circle is 450 meters in diameter. Most probably important
buildings such as ceremonial, religious, and governmental departments were in this area, remains of two
of which can still be seen in the area. One of them is the famous mihrab (altar) which is located just in the
centre of the circle and the other is known as the seat monument which must have been a big Zoroastrian
temple.

Gur, Iran. Founded by Ardeshir I, the founder of the Sassanian Dynasty ( 224-651 CE).

City of Al- Mansoor, Baghdad (762)

City of Al- Mansoor, Baghdad (762)
Institutions of
Spiritual and
Temporal Authority
Residential
Commercial
(assumed)

English Medieval Monastery
Devotion
Education

English Medieval Monastery

Venice: Institutions of Authority: St. Mark’s Church and the Palace of the Doge

Palmanova, Italy (1593)

Karslruhe, Prince’s Palace (1752-81), center of 32 radiating roads, Germany

Ince Madrassah (1260-65)
Devotion
Education

The Süleymaniye Mosque
was built on the order of
Sultan Suleyman
(the Magnificent) and
designed by Sina Pasha.
Construction work began
in 1550 and was finished
in 1558.
Suleymaniye Mosque, Istanbul, Turkey (1558)

M
ecca
1
3
2
6
15
5
16
17
9
10
8
7
14
13
12
11

巴哈伊灵曦堂 The Baha’i Mashriqu’l-Adhkar

巴哈伊灵曦堂建筑群，包括礼拜堂及其周围的附属建筑
The Baha’i Mashriqu’l-Adhkar, A Temple surrounded by “dependencies”

阿博都巴哈提到，
灵曦堂建筑群应包括即将建立的附属建筑，包括：
•医院
•救济穷人的药房
•接待旅人的馆舍
•教导孤儿的学校
•老弱病残者之家
•高等研究的大学
•及其他慈善建筑
所有这些都将向所有种族、民族和宗教的人开放。
The Baha’i Mashriqu’l-Adhkar, including a central House of Worship, or Temple, and the complex of
buildings surrounding it, is to be at the heart of every Bahá’í community. The surrounding buildings, or
“dependencies” are to include educational and humanitarian service institutions open to people of all
religions: a hospital, drug dispensary for the poor, travelers’ hospice, school for orphans, home for the
elderly, infirm and disabled, university for advanced studies, and other philanthropic buildings; in addition,
community administration offices with a secretariat, treasury, archives, library, publishing office, assembly
hall, and council chamber. The dependencies surrounding the Temple link worship to service to humanity;
the prayers …. within the Temple are translated into deeds of compassion, care, and education in the world
outside.

The Mashriqu’l-Adhkár Temples built so far, such as this one in New Delhi, India,
allow for expansion, for the addition of the dependencies.
灵曦堂用以扩建其附属建筑的土地

花园城市图，埃比尼泽 · 霍华德设计的花园城市
Ebenezer Howard and the Garden City

Schools are located along the Grand Avenue or in the surrounding countryside.
Social and humanitarian institutions are located in the surrounding countryside.

Schools are located along the Grand Avenue.
The Culturally-oriented Civic center includes:
Town Hall, Museum-Gallery, Hospital, Library, Theater, and Concert Hall

Senior High School
Elementary School
Junior High School
Plan by Jose Sert
A hierarchy of community centers organized around education

加内施纳格尔社区： 5.3 公顷， 1200 户居民，人口总数 7000 人 /5.3 化顷＝ 1300 人 / 公顷
Temple
Kindergarten
Center for Elderly
Map of Ganeshnagar, Pune,
drawn in 1989.

加内施纳格尔社区：当地居民

Qiang Minority
Yang Liu Village
(Reconstructed 2010)
Sichuan
Research and Culture Center
School
学校
研究与文化中心
四川羌族杨柳村（ 2010 重建）

Nan Mo Fang Residential Community, Beijing, 1995.
Planning law requires community service buildings, particularly for education.
Kindergarten
Elementary School
Central Green Space

Prof. Marsan says there were two main waves influencing
Montreal’s development:
1. External
Great cultural movements of the West: particularly, large
parks and romantic squares, exuberance of eclectic
Victorian architecture.
2. Internal, indigenous, a savoir faire: the “rang” system,
traditional Quebec house, urban housing typologies, the
concentration of community services around the church.
“It is this last wave, duly nourished by the first, that must
be revitalized and rehabilitated to bring about solutions
better adapted to our future. We are able to indentify and
characterize Montreal society by this cultural continuity
that can be translated into the physical environment and
can be reflected in a system of significant values.”
Jean-Claude Marsan, Montreal in Evolution, McGIll Queen’s University Press, 1981, pp
397-8.

“Civic Buildings should be grouped together…….
‘It has too often been the case, in the history of
cities, that their Cultural Institutes have been
postponed until adequate sites for them are no
longer obtainable. Modern cities (British and
American especially) are thus discovering their
needs when too late adequately to supply them at
great expense, and then in too scattered locations.’
His point is that it was vital to ensure the
proximity of these institutes, so as to prevent
their mutual forgetfulness, which in time hardens
into exclusiveness, and thus to failure of usefulness
all round: and just when duly intelligent and
understanding and sympathetic cooperation are
most required. This condition of proximity, and for
mutual interaction, is fundamentally necessary.’
Helen Meller, Patrick Geddes, Social Evolutionist and City Planner,
Routledge, 1990, p.280.
PROXIMITY of INSTITUTIONS
On January 7, 1913, Abdu’l-Baha
visited the "Outlook Tower”, an
educational institution in Edinburgh,
Scotland, guided by the learned
scholar, Prof Patrick Geddes. Prof.
Geddes gave Abdu’l-Baha a rousing
reception. The Master praised his
energy and patience.

Noah Hysler-Rubin, Patrick Geddes and Town Planning: A Critical View , Routledge, 2011, p.57.

很多老年人选择在此居住，他们通过与孩子们交往找到了新的快乐。由此得享天伦之乐。
Many elderly choose to live here; they find a new happiness through their association with the children.
The family circle is complete again.
举例：机构统筹：东京江户川区老人院与幼儿园相结合
An example of Institutional Synergy:
Kotoen, Tokyo, Edogawa district combines a home for the elderly and a kindergarten.

一起锻炼
Exercise together

机构统筹
“ 我们发现一旦把两种设施结合起来，
儿童就开始学习如何照顾他人，
比如陪老人聊天。我们从这个经验中看到，
儿童正成长为更温暖、更仁爱的人。
对于老人来说，我们意识到通过与儿童交往，
他们正变得富有生气，其健康也在好转。
看着这些老人，很多我原以为已经失去欢笑
能力或思想表达能力的人，开始拥抱儿童，
跟他们快乐地笑谈，让我们意识到两个有关怀心
的人群建立令人感动的关系是多么重要。
Maeda Takumi, Kotoen Director
INSTITUTIONAL SYNERGY
“We found that once the two facilities were joined together,
the children began learning how to care for others
by talking and being who her older co-residents.
We could see that through this experience the children
were growing into warm and compassionate human beings.
For the elderly, we realized that through her association with the children,
They were becoming more alive and their health was improving.
Seeing these aged people, many of whom I thought had forgotten
how to laugh or even express their thoughts,
holding the children and happily talking with them,
brought home how important a touching relationship
can be between two caring people”
Maeda Takumi, Kotoen Director

爷爷给孩子们讲述过去的美好时光
Grandpa talks to the children about the good old days.

儿童为老奶奶画像
The children draw a picture of Grandma.

The children help take care of Grandma
儿童帮助照顾老人

Civic Centers
A Proposed Physical and Institutional Structure for the Social and Environmental
Sustainability of Human Settlements
2013 02 25
市民中心
为了人类居住点的社会和环境的可持续发展而建造的实体结构和制度结构
2013 02 25

市民中心在组织小区、城镇、城市时提供如下功能：
1. 提供机构框架，使服务型社会释放出来的能量得到和谐输导。
2. 提供社会结构，使社会理想转化成行动。
3. 提供社区建设途径，以实现城市发展。
4. 提供与中国思想更相符的发展模式，例如：
a) 个人进步和社会进步依赖于生命中物质与精神双方面的动态的、共同发展
（修身、齐家、治国、平天下）。
b) 个人内在生命的发展需要通过与社会的互动、通过为社会服务来实现。
c) 天国与尘世的和谐
5. 提供机会，使各机构之间实现一体性。
The use of Civic Centers to organize communities, towns, and cities provides:
1. The institutional framework to channel harmoniously, the energy released by a service-oriented society.
2. A structure for the translation of social ideals into action.
3. A community-building approach to urban development.
4. Opportunities for synergistic relations between the assembled institutions.
.
市民中心 : 社会发展与社区建设
CIVIC CENTERS: Social Development & Community-Building

Calculation of Convenient Community (POD) Size
POD= Pedestrian-oriented District
以步行为导向的便捷社区规模的计算

City of 300,000 people organized around Civic Centers and PODS
play

集中的商务区
Concentrated CBD
30 万人口的城市
城市级市民中心
市区级市民中心步行导向型市区的市民中心
垃圾处理
City of 300,000 people organized around Civic Centers and PODS

城市级市民中心
A conceptual plan of a city organized around Civic Centers
一个围绕着市民中心安排的城市的概念性规划
30 万人口的城市
街区市民中心步行导向型市区的市民中心
街区
步行导向型市区
市区市民中心

Example: Seven New Districts, One Existing District (white) and a City-Level Civic Center
CBD
Managed Growth: An original town becomes a District of the new City;
original villages become Communities within a new District
City Civic
Center
District
Civic Center
Industry
Industry
Industry
Urban Forest
Original
Town
1,2,3, and 4
are Original Villages
1
2
3
4
可控增长：一个现有的城镇发展成为一个新城市的社区；现在的村庄发展成为一个新市区里的小区。
1,2,3,4 原来都是村庄
例子：七个新市区、一个现有市区（白色）和一个城市级市民中心
Walking-Distance Community
with Civic Center
步行距离的社区 + 市民中心
市民中心小区及
市民中心
城市级

Walking-Distance Community
with Mashriqu’l-Adkar
Town
Mashriqu’l-Adkar
Industry
Urban Forest

Some Social Aspects of Sustainability 2015 01 16

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