Listen to the thinking.

Thank you. Thank you.

What'd you do? Uh-huh. Very nice. Probably should, if you could, close the blinds and we'll get rid of the glare. Is this good? No, you can open them again. The glare comes from the window up there. I'll figure out how to manipulate it.

Good. If you're getting a glare, it's sitting on the other side of the table. Yeah, that's easier said than done. I know, but if you stood the table out... Um, let me... We'll set it there, maybe it's better. Yeah, but I can read to... Yeah, let me find it. With the table a little bit. ... Yeah. We're gonna...

Thank you. Yes. Let's try without the light. Yes, it's a Merkblad. Thank you.

Thank you.

Yes. How do I get back to the screen? Yeah. Where? Put, just put the mouse here. Okay. Okay.

Thank you. Thank you. Yes. Yes.

This doesn't make it easy for you. Just getting around from one screen to another is real complicated, because there's no obvious controls, just little icons.

So you think... Here. Where? Here, yeah, yeah. You put this here. Just here. Tom, put the click here. Here, and here is a resume share. Not stop, here. Resume here. Yes. Then the PowerPoint is there. You already stopped share. There you are. Hello. I muted myself. Sorry. Welcome. Thank you for inviting us. Hello. Hello. I muted myself. Sorry. Welcome. Thank you for inviting us. Where's the sharing go now? Right there. Yes.

So sharing or stop sharing, get you from the screen back to the screen. Let's try it again. Share, please. Hello. Hi. Hi. Oh, there's... Hi. Hi.

And if... Then, then, then, then, please minimum here. What? Here. No, no. Stop sharing. Not stop sharing. But let's try to... If you... That's this. If you cannot find the PowerPoint... Yeah. Here. Put the click here. There is a message here. There is a... Oh, resume sharing. Yes. Yes. So it's there. Remember this. Yeah. Okay. Okay.

12. Welcome. We'll try to see if I can get in contact with Keisha at some point. Meeting with us is my colleague Lei Zhang and Yue Yang. They're working on projects that regard the global city in its varied aspects. And it's kind of ironic, the second week of class, we kind of started out with this, our first Zoom. And the world is now Zoom to us. And I'd like to thank Lei Zhang for working so we can meet and have our session recorded and can post that on Facebook. We're still trying to figure out how long you have to wait to get it transferred.

But one of the things to think about with takeaways is what we do with recorded sessions or what you guys do with recorded sessions and how that might influence what it was we do in class. As I've been contacting you guys, I've been thinking about how to thrive, not only how to thrive, but how to create in a situation like this. Hey there. Welcome.

Let's see. Keisha? Oh, hi there. Hi. Welcome. Thank you. Nice of you. Nice of you to visit. It's good to have you here. Let me show you the piece de resistance for the second part of the quarter. This is a book called The Global Cities Reader. I think you can order it, use copy, and it's not too expensive. If you brought yours with you, good. Uh, because it has a lot of information on Global Cities, and it takes us through a area. We'll keep reading on Wicked Problems, but most of our reading will be the Global Cities Reader. And here's the way I'd like to do this. Uh, after today's class, either go online and look at the, uh, table

of contents, or if you have it with you, uh, thumb through it, and send me your top three choices of chapters to report on. Because you may be interested in some cities or some topics more than others. And why not start out with a choice? Okay? Okay? And so send that to me, and what I will do is plan and put your schedules together so we're, uh, uh, good toward the end of the semester as to what you need to read in the Global Reader and, uh, essentially your discussion of it to the class. Am I clear? Yeah. So if people are okay, put a thumbs up. I think there's a thumbs up on the machine or a thumbs down. Uh, uh, an emoji. But, uh, uh, thank you.

Now, uh, if you do this relatively quickly, I'll have it together by the, uh, uh, end of, uh, Friday. Uh, if not sooner, as soon as I can get everybody's choices. So you'll, we'll have in line what we need to read for next week. Okay. Now I did make a slight change on the syllabus. And instead of having you go through the Global Reader for this week, we'll go through it on the last week. So we'll do the same page assignment, but we'll do it at the end. Uh, this week, uh, what I want to focus on is just getting organized for the remainder of the semester. And also to, uh, do a lecture and, uh, we'll, once we get through sort of sorting things out and making our plans, I'll have a, Hey, Keisha, welcome. Good to see you. Uh, are you okay? Can you hear? I can. Excellent.

Uh, so, uh, uh, today what we'll do is sort out how we're going to meet. And then I've got a long talk that's posted on Blackboard and it's on the difference between architectonics and polytectonics, uh, architectonics centered communication as a skill on how you built with words and things. All right. And you can think of architecture as a communication enterprise because you're creating a space within which people can communicate and you guide their communications within that space as well as signal it outside the space. So, uh, we'll go from architectonics, which is a skill practice relationship. And I'll explain what rhetoric was as an architectonics.

And I think those are still about, and in most societies, in most ways of life, common sense or intuition seems to guide us into an architectonics. We do things to achieve a purpose. Cool. But as we know from, uh, the beginning of the semester, the world is a lot more complicated than that because things are being done to us for purposes of satisfying system requirements, which are designed to manage processes. So what it means to be an agent means to be bombarded with multiple messages, to be a human switchboard among multiple media, and to achieve our agency in a variety of ways. Does that mean that all of us live in a pluralistic society?

That's my bias. Uh, it goes back to William James. Does it necessarily mean that all cultures and cities within those cultures have the same idea of individual versus society? But I'll just be frank with my bias. I think, uh, there are plurality of cells and the platforms on the media are, uh, designed to create a variety of cells. I'm not sure about Doyin or, uh, uh, TikTok. Uh, those cells there are somewhat, uh, askew, but I think those, uh, that software reflects a generation, uh, that crosses your generation. And we'll talk about that today, Generation Z. So, uh, for starters, uh, please email me and let me know what chapters you'll report on. Uh, uh, uh, Jaal, if you have a chapter or two you're interested in, uh, please tell me.

Yeah, thank you. Yua, if there's a chapter that, uh, crosses your interest, let me know too. Thank you. Uh, question is, what do you do with chapters? Here's the deal. This is a 2018 book. 2018 is part of the last millennia. We're in 2020 and cities are moving on, stepping out and essentially borrowing from each other and becoming smart cities and resilient. Okay. So the idea is, is to get a hold of a chapter, which has a particular vantage on the city. That's relatively recent that talks about global cities and their cultures, but to update.

So in addition to summarizing the information in the chapter, you do spot research from those organizations we've been talking about or different kinds of groups, and you bring in new ideas. And what is the step here? How do you do this? Well, you do it like I do it. I'm going to do a, uh, share, uh, uh, exercise here of my lecture. Unlike my talks, which are 30 to 50 slides long, and, uh, will go on for quite a while. Uh, I'm thinking two or three slides. And the good thing about having two or three PowerPoint slides is people can see the information and talk about it. And if you get excited about the information and find new things, it's like exploring for your project, right?

Deciding what information, what instance, how you do research and so on. So it helps you along toward a final product. Okay. So, uh, the idea is one, uh, give me two or three chapters that are preferences. I'll have people assigned to talk through chapters every, uh, uh, session, primarily from the, uh, reading book here. Unlike our readings, the first part of the semester, these don't range from the overly complicated to the overly obvious. These are material studies and assertions about trends that are in cities. Uh, they have a cultural perspective rather than a communication perspective. And I'll, uh, work today on enhancing and summarizing some of our understandings of communication.

In short, in short, communication is the wicked problem, particularly among human beings and between human beings and non-human beings. Communication is the wicked problem, not a, and it's not a, something that can be resolved into cognition or cognitive engineering, uh, since human beings invent communication like crazy. Every day is an experiment in who you're going to talk to, what you're going to say. If you're going to use speech or some elaborate set of gizmos that connect us here today, right? And how do we make the most of it? What do we do?

What are cities doing in trying to make huge populations, 10, 20 million people into a world that is not only fits bare necessities, right? Via, but also is clever enough to create spaces and zones and ecologies where the complexity of living can cross many forms of life as individuals themselves have core areas in periphery. Uh, some people are more peripheral, i.e. academics. Other people are more core, i.e. hired academics. So, uh, uh, we'll, uh, think about, uh, uh, communication as a wicked problem. Now, we're going to continue to read, uh, the, uh, syllabus as it unfolds in their more wicked problems issues. Uh, the two today are pretty good.

One asks the question of collaboration. That is, what kind of mindset results in sharing knowledge as opposed to hoarding it, making it into property, or weaponizing it? We can do a lot of different things communicating knowledge, but what is a mindset where we share knowledge and test it so it becomes better knowledge? And also, uh, we look at, uh, uh, wicked problems and, uh, another issue of agency. So we'll continue reading in order. Uh, we'll continue reading the sections on the cities. You people help me out. Uh, you people, my friends, students, uh, collaborators, uh, please help me out and show me your preferences. You don't have to rush into it. Uh, tonight, look over the book, thumb it, see what chapters, uh, float your boat, uh, fit

your interest and, uh, may be either direct guides into your project or oblique guides where you're working on a different kind of project, but it has, uh, possibilities for a, uh, uh, figurative comparison as opposed to a literal, uh, literal way into your work. Uh, so, uh, my idea here, of course, is, uh, uh, uh, uh, getting you guys a chance to present, to make, to do, not to add to your work burdens, but to, uh, relieve them a little. I'll do the hard work in interpreting the theoretical arguments, or you're still welcome to do that, of course. Uh, uh, and I think as we go along, this stuff will get easier as opposed to alien nation type, uh, literature.

So, uh, but we won't do reports on that, but I think it's good to look at cities and the way people think about global cities and the way people are understanding culture and to take a communication outlook on it. And I'll talk about, uh, communication, uh, today as moving from architectonics to polytectonics. Uh, one thing I did add, I snuck my own essay in. It's a terrible thing to do on polytectonics, but it is the, oh, and it's the worst titled essay I've ever written. Rhetoric, communication, information. Does that say, read me? No, it says, uh, nobody go to sleep on me. Uh, uh, so, uh, but it does, uh, I think summarize an essential shift that has occurred in communication. It does so without too much theoretical baggage, and it accounts for both utopian and dystopian

possibilities. Because our imaginary, when we're thinking of bigger visions for communication, travels to the utopian or to the dystopian, uh, I think, uh, we're reading a lot of management literature, which is overly pragmatic. I think it's hard to be pragmatic in a wicked problem area. You've got to be political and constitutive or constructive. Uh, essentially, uh, it's, it's, uh, uh, uh, uh, a lot of the articles are aimed at the practices of management. And, uh, from what I know of, uh, my friends in management, management is undergoing a crisis. Nobody quite knows what it is, particularly middle management these days. There's just a ton of stresses given the uncertainties of communication. Uh, let's see. Are, where are you guys now these days? May I ask? I'm in my home in Pasadena.

It's a beautiful sunny day. Uh, I haven't been out of the house, uh, except to drive downtown this morning for about a week. Uh, I'm getting real grouchy, ornery, but I'm always leaned toward that direction anyway. So, it's important, more of the same. You guys, where are you? What you're up to? Well, I'm kind of getting antsy a little bit. Like, it's, it's, it's, um, I haven't, I haven't experienced a wicked problem firsthand. So this is a first. And it's interesting kind of witnessing all the concepts that we've covered in class. Yeah. Yeah. Sometimes it's, it's tough being right. I mean, it's, it's, it's a, it's nice. I mean, it's, it's not, I mean. No, it's not that. It's nice, but it's like being able to just relate concepts. Cause I, I think that's like the whole point of the coursework that we're exposed to, like,

or the objective of Annenberg. Or like you're supposed to be able to implement the skills and see the coursework play out in real life. Yeah. Well, yeah, it's, it's hard to figure out what's real and what's not these days. Exactly. Did any of you, uh, attend my, uh, talks yesterday, either the, uh, PhD meeting or the, uh, uh, things China meeting. There was a talk. Yeah. We don't know. There was a talk, uh, uh, yesterday. Okay. Well, uh, you know, it was there. So, uh, uh, what I'll do is, uh, if you guys like, uh, in one of my, uh, lectures, I'll talk about, uh, virus. And cities. Because, uh, the main idea is, uh, the main idea is cities are great because of contact.

And the idea of agglomeration is when you have all that talent, elbow to elbow, ideas start to fly. Right. And so cities, uh, are great with agglomeration, but apparently when you have agglomeration, viruses travel, right? Right. They travel through droplets. They travel through residue you leave in the air or on a table or on a cruise ship. I hope none of you are planning a cruise ship soon. But the thing is, is just like lighting the city, people who write about the global city think agglomeration is as a good. And the more you have it, the better as long as you do the right kind of cultural planning. Well, it may be that we need to think of communication not as simply symbolic or semiotic, but biotic as well.

Not to mention material in connection with energy. So part of what we're trying to do is expand the scope of our appreciation of communication in the city. And epidemics travel. Right. I left a number of different ways. So I'll we'll work on that as as part of the talk. I had a long talk yesterday, but I can expand it. And it was kind of crude. So I'll try to try to improve on it. Where are you guys? I'm actually I don't know if you guys can hear me. Yeah, we hear you. OK, so I am in Houston. Well, outside of Houston in Tomball, Texas. All right. I left L.A. on Wednesday, last week, Wednesday. And my flight from L.A.X. took the first flight out, wrapped up my flight from L.A.X. to Intercontinental.

So George Bush had 13 people on it. So it was in empty planes and it was crazy. What was George Bush like? George Bush was also George Bush had some clusters of people, but it was pretty empty. Were they at bars? Yeah. Pardon me? Were they at the bars? Yeah. No, I don't think they were. So what but again, my sister lives in Tomball, which is kind of a sleepy town and everything is bigger in Texas definitely applies. So the few times I've gone to like the supermarkets or even a target or anything, social distancing is so easy here because. Texans are part of the static. Exactly. You have to fight to be six feet beside a stranger. And her neighborhood is like because again, and it's a very like car city, car area.

So if in the morning when I go out for a walk. There's like maybe five other people, but it's a but it's a huge space. So it feels. It feels where I am feels great. What has been so frustrating about, again, as we're saying, learning about wicked problems and then finding ourself in one is wait. And since it hasn't the communication of like how to social distance properly, like all the communications that haven't kicked in from government has been just stressing my little heart out. But I'm trying to then. Yeah, the experiment with the free market is something else in a time of a pandemic. It seems like unnecessary, but it does reveal the depth of an ideological commitment. Right. And so we're going through so-called free market or profiteering right now.

The other thing to think about is what's leading globalization are airports. What the trains were to the growth of cities in the 19th century, airports are to the growth of cities in the 20th century. Some, it's that's a complicated question because some nations are connecting rail with airports while other nations are connecting cars with airports or some version version of that. So airports were thought of as kind of an unalloyed ticket to tourists and money and great. But now airports are seen in a different way. And what's interesting about wicked problems these days is our hybridization. So when you go to the airport, it used to be the luxury of going somewhere with the elite.

Now you've got a body search with automation and guards. You've got a forehead visit with a temperature gun. So what is a wicked problem that continues to stress an airport, which is key to this whole principle of circulation, of mobility, of not staying in place. And that's why I've said, you know, we've changed between when you guys went on spring break and when we are in the second semester. I can tell you that your professors at Annenberg are really churning. They are trying to transition and to keep the quality of courses high.

My intuition, I'm not a bureaucrat, but my intuition is, is that we need to be creative. And we're ahead of our time. We're, if Marx would call us forerunners. We're, if you're a citizen. Of a route communication revolution, maybe. But question is, you know, how do we take, where do we take the global cities from here in our projects and our, and our experiments with this apparatus Zoom, which magically transferred who's essential and who's not on campus. Our working staff and tech people and administrators, the faculty and students are all gone. And what is a, what is a, what is a communicative space like that? What does it pretend for the future? Ming-Wi, how are you? I am still in LA and I pretty much the same.

I stay here for more than 10 days. Can you hear me? Yes. And it's interesting that in my hometown, Wuhan, people actually are getting back to normal life in about a week. But here in LA, we got into the life of social distance. And it's kind of interesting that how these was continual, continuous and kind of replicate the situation in China. The, the word replicate is really important. In architectonics, what you had was mimesis. And mimesis is imitation. And there's a whole, there's an old metaphor or old saying, monkey see, monkey do.

And the idea is, is that hominids learn through imitation. And the literary term for that is mimesis. These days, when we have communication simulated and run through systems, what we get are replications, not imitations. And the replications are embedded, embed us in systems, communication systems through algorithms that are designed to give us what we want. And also to keep us in the communication channel, because that's the way profits are made. But your use of replication reminds me that people sometimes have a double burden, right?

Just as you're dealing with family over there, now the family, I suspect, is worried about you. And with a lot of my friends, students from China, I know their family is calling, saying, whatever you do, don't do to Britain. Or they're crazy people. And what's going on in the United States, they're not very good either. Whether China will increase in status is one of the questions you have raised yesterday. I think it will. I think international organizations will increase in status. I think that figuring out social distancing is difficult. It's a particularly when one shares a double burden, right? And I think being an international scholar, I admire people because it takes courage to travel and learn, particularly in another language, which I do not have personally.

But I admire the courage of my students. And one of the things to remember is this is something of a temporary condition. And how can we together or individually turn it to creative uses, right? To things to explore. One of the pieces I've been thinking about lately is Chinese diplomacy and the advantages of sharing masks and doctors with Europe and how that reconnects an ancient tradition could be part of Silk Road diplomacy as it's extended to Italy recently. And the EU hasn't responded. And so what you have is kind of once the EU goes its separate way with populism,

then there are opportunities to create different sets of alliances. Yeah, Michael.

Ike, you've got to get your microphone. Oh, sorry. I recently learned that the whole mask thing, all the articles that say that masks don't work in preventing it. Yeah. Is false. That the mask actually, well, depending on the quality of mask, it actually prevents the most common entrances of the virus. The nose and the mouth. But, but, well, I feel like we're going to start wearing goggles soon because like the eyes are not, are like one of the entrances as well. So. Yeah. Just. Maybe we'll get a goggle mask and we can do brand representation. Yeah. I mean, just like. Well, I'm from Annenberg. I think it's an entrepreneur.

Ty. That's also like with communicating. False information. Yeah. Well, the, uh, one of the things to look at is the Annenberg Center for Public Policy. Because what they have is a rumor fact check. And, uh, one of the things that, uh, is going with this. One of the questions we're asking, uh, out of, uh, uh, Zhao Tong in Shanghai. Is social media just a cesspool of rumors? Or do people share information or share touches? Right. And you think of a touch as a communicative gesture. Uh, as in staying in touch. So what is a touch? Is a, a, uh, what kind of touches does social media allow? Uh, if you go to TikTok, you see all kinds of different touches. Some are ironic. Some are nasty. Some are, uh, false information. It's, it's amazing.

But, uh, the story of masks is a, is a, uh, uh, key story of social communication these days. Uh, and it was in the Renaissance time as well. Uh, you wouldn't go out in the city in public without a mask. All right. Because you wouldn't want to get rolled. Or you might want to get in some mischief yourself. You never know. So, uh, the idea that you should be open-faced in a city is a, uh, product, I think, of advertising. Certainly class systems didn't encourage this, uh, before, uh, modern advertising. Uh, your betters always had a look and your, uh, lowers always had a look and so on. Tai, what's going on? Uh, for me, I think everything's not so good because the only interesting thing for me in the spring break is going out of my house and I go to the supermarket to grab some food and back to home.

And I think the Chinese people have different attitude, um, compared to the American people, uh, to the coronavirus. Because, um, based on what happened in Wuhan and in China, maybe Chinese students feel more panic and anxious about that. Um, according to the reality, I think some, some people from CMGT, this program already at their, at their home, uh, in China. Um, but for me, I think I was staying in LA because, um, I think, um, we have to balance our attitude, uh, between what happened and, uh, and the bright future. Um, another thing is that, uh, I think American people become more optimistic about the whole thing because they think that the facial mask is not so necessary, uh, in the, in the open, in the open area. But for Chinese people, they think the facial mask is the net is necessary to keep, uh, to keep them become healthy. Yeah.

I think, uh, this comparison, uh, comparison is very interesting. Yeah, that, that is, and, uh, uh, one of the, the things to, uh, think about the way to, uh, break this up and, and, uh, follow it is to follow events. And events happen when simultaneously two things that are unrelated connect, right? And so you don't have a causal or a coherent or a complete narrative, but what you have is something when you bring it together, uh, causes reflection. There is a, uh, great, uh, philosopher. Uh, this might help, uh, help, uh, uh, a bit with staying in. Her name is Celia Benhabib, S-E-Y-L-I-A-B-E-N-H-A-B-I-B. Celia Benhabib. Celia Benhabib.

And, uh, you can, uh, get her, uh, you can see her on, uh, YouTube. Uh, she'll do interviews or talks. Uh, she is, I think, from Turkey and is now at Princeton. And she has an idea called democratic iterations. And a democratic iteration is where there is a small controversy. Uh, she, uh, she works with the French, uh, headscarf controversy, uh, whether women can wear these in public or not. Uh, and say we learn something when there is a kind of clash of values or clash of opinions between cultures. Uh, she, uh, uh, her idea of communication is, uh, compassionate and superb.

Uh, she follows Jürgen Habermas, which is, uh, uh, my favorite, uh, philosopher, albeit that he's German. Uh, uh, but Benhabib is good. The thing I was thinking about directly towards your comment, uh, was this, uh, yesterday, two things happened. Uh, over the weekend, the big thing was showing people on spring break without a lot of clothes on in Miami Beach. And then showing Panama Beach, where people essentially had been banned from going to the beach. And then everyone said, is there a generational split? Uh, and went to the rumor that it's false that young people can't get this. And of course, the, they don't say directly that it's the odds are lower with young people. They just say you can't get it. So be afraid. But, uh, the event that occurred just yesterday, just yesterday was twofold.

One, people were, uh, gathering in Washington as they do every spring to look at cherry blossoms. And two, Japan canceled its Olympic Games for August. Right? And the cherry blossom trees in, uh, uh, uh, Washington were donated by the Japanese as a diplomatic gesture. And the thing about canceling the Olympic Games is Abe used the exact reasoning of Hirohito, the emperor who said, it's impossible, it's impossible, and we can't, we've got to surrender because we've got to accept, uh, what's necessary, what we can't get around. And that's what, uh, Abe said. He didn't use the exact words, but he used the same kind of logic that it's not our fault that we'll defer for a time.

So one of the ways to, uh, fight cliche, right, and not reduce this, uh, uh, kind of inquiry to simple causal mechanisms is look for an event. And an event really is something you construct where you see things happen simultaneously and you figure out what is the spark that makes it worth attention. Ben Habib believes it's a small controversy or a cultural controversy. I believe that it's, uh, material conditions of communication that somehow served one purpose, but now have to serve or be recrafted as another. So it's time to, uh, think about Japan and whether Japan's going to start testing now that it's canceled the Olympic Games. Right? Because it wasn't testing before and, uh, that was kind of suspicious, but Japan was a friendly nation to China. Right?

When the virus broke out as opposed to the United States. So when you put the event together, you start seeing the pressures of communication, the stresses and how it's complicated. So when I say you guys be creative, it means, uh, put one and a question mark together and get six. Right? Put unlike things together and see how they connect in a way that is a lesson or a story, uh, about communication that's not obvious. That, uh, you have to reflect on it and think about it. And that way you get to, uh, higher orders of reflection. Yeah, Michael. Um, Dr. Goodnight, you kind of cut out in the middle. Could you repeat the middle part, please? There was after, um, the one in the question. Oh, yeah. You put, you put dissimilar things together in order to spur reflection.

Putting dissimilar things together, you say, how can we talk about both at the same time with some kind of meaning, given they seem to be completely separate? So what you're doing is constructing or constituting reflection. And that is the, uh, uh, Boltanski and Theveno's idea of critique, which builds as opposed to just destroys. We're talking about deconstruction. Essentially, you're being clever, ironic, cynical, and taking things apart that, uh, promise to contain knowledge but don't deliver because all they deliver are words. What do you think of material communication? We're not simply in a world of words, right? We're in a world where we're both in words and both in objects that are acting on each other and then react on us in different ways.

Thank you. Yuwa or J.L., anything to say? Yeah, I was staying in my home for at least three weeks and I only go out for a supermarket purchasing my food. And I have already stored food for, they can last for two weeks. And in the, in the beginning of the next month, I will go back to China because I purchased a ticket. They can, they will just nonstop go to Beijing two months ago. And I, I, I, I didn't notice that there will be an issue like that, but I can take advantage of that. And, uh, yeah. And if you, if you guys have, uh, seen Douyin in China, we can see that many content in, on that was a pricing for some Chinese spirit. Uh, when we fighting for this, uh, coronavirus. And, uh, but.

You're breaking up a little. Yes. So the content on the Douyin, many short videos are pricing some Chinese spirit in fighting for the coronavirus. But at, uh, at the same time, some video are, how to say, that other countries, behavior, other countries are treating better, uh, fighting better in the coronavirus issues. Yeah, uh, on, uh, uh, uh, TikTok and Douyin, communication is experimental. And when you have experimental communication, some of it fails, some of it succeeds. One of the things about videos is they have a life. They're kind of like ghosts that live on past an event or past a day. And so how communication works is preserved.

And we can look at, you know, uh, vast collections of, uh, cultural communication from this time. It's also the fact that American commercials are starting to imitate Douyin, uh, or imitate TikTok. They're short, nasty, aggressive, and, uh, leave you, leave you where you are. And, uh, uh, commercial communications is always looking for youth, right? And there is a commonality to youth represented by the Olympic Games. Uh, my son believes that TikTok is lame. Douyin has more powerful satire. All right. That there, it's, it's grittier. Uh, uh, but my son is, is, uh, uh, uh, particular about his, his arts, but he does like Douyin.

What does it say that a Chinese software, right, is essentially where American youth find their creativity and find their fellows? And what I've observed, uh, it may be they're channeling particular stories to me, is a lot of this is different generations are talking to each other. I'm a fan of the mad grandmother. Uh, got one upstairs, but she's not mad all the time. Uh, you have, uh, greetings for us? I, uh, you spoke a lot yesterday. Oh, yeah. I wanted to just, uh, introduce yourself and say hello to our group here. Oh, yeah. Hi, everyone. I think I've met some of you already. Uh, and.

Whoops, we glitched here. I'm a PhD student who's working with Professor Guneit and Leigh, hi. Hi.

Sorry I didn't answer the question about trauma experience because I don't think I'm in the position to answer that. Um. Emotions or experience accumulated and cleared out. Yeah. for what for the current epidemic or pandemic. Many years ago my mom served as a head nurse in a hospital that needs to quarantine people and get really tied up with SARS. She left her home and stayed in the hospital for about a month taking care of what's happening there but I was I was naive and young and I didn't pay a lot of attention. I was more focusing on my exam like academic exam at that time so when she did not return home and dad told me that she's not

coming home for at least quite a while I was like okay I guess that's just normal for medical professionals because it's not the first time my parents have to leave home to do their job and that even that didn't leave traumatic trace in my emotions or life experience either so but I feel very differently about what's happening now especially with that statistics of confirmed cases rising up very quickly in the U.S. and with WHO declaring that maybe the U.S. is going to be the epicenter of the pandemic very soon I do feel my anxiety increasing every day and I start to see people around me panicking asking around whether they should go back to their home countries whether

they should stock up certain medicine which have not been proven effective by any systematic research and yet these people around me who have either received their doctoral degree in non-medical fields people who are sophisticated thinkers they still want to do something to protect themselves even though those measures have not been proven reliable at all. I'm just trying to say to to share this experience of anxiety with you guys and I think it's pretty new in my life I kind of just want to do this by kind of making a mark in my life yeah but the other thing yes the the other thing that strikes me is how much antagonism I'm still seeing even though the pandemic has obviously been

a global crisis that has hurt many human lives for me a lot of these finger pointing and attributing blames are less productive and I really think people um ideological frames and political conflicts at this point should be sidelined or um set to take a what a back role a back seat um when collaboration international collaboration problem solving should be really foregrounded and centered but it might be a more utopian idealistic um thing that I want to have but it's very difficult to be materialized at this point

um so yeah yeah thank you uh uh trauma uh one of one of the uh cautions I have is uh don't push negative communication too far uh when I was uh your age I thought I could study any communication I was tough it was all you know just a something to uh work on and uh uh the first uh barrier I ran up against was the shooting in Jonestown uh essentially the massacre of people who are following a cult and people like to write on it and I would uh write on it and I wouldn't talk about it and so I decided there were things I wouldn't turn into research uh the uh essentially the accident with a space shuttle or both space shuttles

uh were things that were turned into studies that I just wasn't ready to uh work with uh from a communication standpoint so the uh thing that Foucault uh reminds us is we need to care for the self so if there's anxiety uh choose something that uh has a different mood to it or a different mode all right uh uh and there are ways of dealing with anxiety uh one is anger uh right uh a healthy uh negative critique or negative dialectic uh showing that certain things are are just wrong another is curiosity uh third is traveling in time or space where you compare two things and you're essentially you're caught up in a web of uh interrelationships so uh we'll talk uh

it is ironic that uh uh we're in a course on wicked problems and we were ahead of the curve uh as you guys uh came to the course and and have stayed with it uh but uh don't make them too wicked for yourself and uh you know we need to think about appreciating and uh planning and foreseeing futures uh my utopic belief is is that your generation is going through lots of stresses uh and together together you'll connect with one another in thousands hundreds of thousands of different projects uh which weren't imaginable a decade ago five years ago right uh certainly toward the end of the 20th century we're talking doing thinking

about new things and have access to uh a great deal of things and we're probably the first people ever to take up the subject communication as the wicked problem which is uh we'll be reading sociologists and managerial theorists and psychologists and geographers and geologists and cultural theory people and all kinds of uh agendas but uh the question is is uh how do we construct constitute revise deal with communication on micro scales within our body or between bodies on meso scales within groups organizations and institutions and institutions and on macro scales uh in terms of uh uh connections uh within and across the planet

right and that is a uh micro meso and macro is a network way to talk and we're going to talk about networks a bit today in our readings but the thing i've emphasized with communication is communication is not something that's abstracted to a mathematicized formula ultimately you can do it you can produce and read communications that way but ultimately communication is material either biotic or non-biotic uh object right or process that uh uses energy makes objects uh which we he's most easily talk about as words and things uh let's see uh it's good to see all of you uh and uh uh i uh appreciate uh this is not an easy time

if you run into a situation where uh you need someone to talk to uh because you talk with all your friends and they're hanging up on you this happens to me a lot i think it's because they owe me money or i owe them money uh uh uh if you need to call me or contact me please email me and we'll arrange a call okay uh uh because uh the questions you ask the work you've done on this course i respect and uh uh i'm not always uh on time in our talks and lectures but uh that'll change uh so uh i want to just pause our uh meeting for about five minutes and when we come back i'll do a shared screen uh talk that works on polytectonics

and uh that'll go to about five then after that we'll uh talk about the readings uh uh see if we can uh essentially pull up the readings and go through prose and share the readings that way that would be nice uh rather than just uh read and summarize we can actually through this device perhaps share paragraphs and words and uh do some uh hard analysis but if we can't share uh we'll just talk generally so uh how about pausing for uh five minutes uh go out and smoke

or or whatever you do uh uh but uh i'm gonna uh uh stop recording if you guys have questions or comments uh there is a orange chat button at the bottom and so if uh in pausing you think of things you want to ask or things you want to put to your fellow classmates in an open fashion uh please use the chat button because i can see it too and i can read but let's take a pause and we'll meet back together at four o'clock

okay

this one not this one uh yes yeah i'm uh starting the talk here

welcome back oh

oh what do i do this didn't work uh huh yeah make sure that uh yes

you want to share this oh yes share

i need

this one uh can you uh see the powerpoint okay yeah okay

this is a uh

idea called alt rhetoric and by alt what i mean is a rhetoric that uh uh is kind of counter the mainstream traditions uh which were developed to uh think about words and speech in terms of an architect tonics architect tonics is architecture plus uh a way of making things onyx like electronics uh uh uh so uh uh uh we'll talk about uh how we uh what what essentially rhetoric is from an architect tonic standpoint how it uh was used to create possibilities of globalization uh uh how it structured many of our global institutions and then uh how its success with the digital age

essentially switches us into a world of polytectonics uh polytectonics uh uh messages that have audiences livelihoods and uh uh uh systems of production reception that are continually changing and uh adapting to serve the interest of states and markets uh uh for various uh kinds of people at the uh global uh national uh city uh community uh individual group or family levels so uh that's what we're working on uh i'm explaining this to uh from the standpoint of culture z culture z or generation raised digitally and when people talk about culture z here are the

cluster of terms that they're associated with gadgets cool impulsive connected innovative inspiration economy uh underemployed priorities teenagers ambitious native change housing demanding uh what's interesting to me about word clusters like this that are associated with generation z is they uh essentially are designed to create definition by association in an architect tonic sense your definitions define boundaries and they delineate uh how you think a concept

exists how it works works they delineate what the rule is that you will or won't follow what the difference say between a rule and a procedure and a protocol and a norm are in other words definition is the power of agents to communicate and to build trust because you have an openness and a forthrightness about what you're talking about computers will uh use definitions but by and large they work with word associations word associations are drawn from a corpus and they form in clusters and they essentially map a cognitive space that may define a population not everyone ! has ! this same configuration we all have different sets of terms

and generation z is referred to digitally but the size of the words recognize the

strength of the association generation z digital is larger than underemployed future is larger than bombers i expect to be should be boomers are savvy right so the size of the words give you not only the association but they differentiate which words are more prevalent so when you see a word cluster like this the question is what kind of cognitive space is there available to be understood because this is a way of discourse mapping of creating clusters that reflects what computers are trained to do and it looks for the most prevalent terms in a corpus and the corpus can be synchronic a huge range of different things

being printed or said or published at one time or it can be in depth which is an archive of a particular line of production of communication so when we think about culture z i think there have always been generational forms of transition as i've said before every language every generation creates a language that is the languages you produce or trained into are a part of your process of social integration and socialization but in addition to that right what we have are systems of communication that are you feed into and that are fed back and it may be that a generation gap is created by essentially associating age groups with different words within a single corpus be it

synchronic or diacrotic okay here's a another idea of what makes us in generation z and

it's selling a particular kind of corporation

and these are terms associated with good norms they're more value oriented terms where what you see here is more neutral kinds of education happy quality caring family balance benefits stable ethical and so on uh it's interesting to see this association building a reputation particularly if your consultants what you're looking for is catching terms that resonate with your public resonate means that the association essentially interests you because there are such a lot of terms that go together and you think there's a breadth to the message as opposed to a particularly engineered or focused message so also think of word clusters and reaching generation z as sort of healing a division among ages

as opposed to exposing one i think the relation between generations and communication is always dialectical aristotle first observed this people who are young are more impulsive and greater risk takers they didn't know my students people who are older are uh should be essentially thinking logically and uh putting ideas in order they didn't know my colleagues uh so but there's always a idea that the cycle of life brings about different kinds of emphases uh in communication from times of according to uh times of memory and a different sort of living although communication is optional not everyone fits a mold and not every generation relates to their older generation in the same way last yesterday we were talking to

some phd students one said look my generation i really came into awareness with 2008 uh recession and uh now i'm going through college and i'm coming out with another recession and a pandemic on top of it it's not really good news one of the things that i think happens and it's been my experience is that in dark times and in hard times communication is different than in optimistic times and in times of flourishing and i've seen that as i've taught management classes over the years the subjects and attitudes and way and things to study in communication are entirely different uh so think about uh communication as being a generational process human beings are animals that reproduce themselves

they reproduce themselves in social arrangements uh uh and you can think about them as collectively being reproduced within a particular culture that has cities where that are populated with access to resources under certain stresses growing on the up curve to a global city or certain distresses disappearing as the youth leave from small towns to the city and that becoming a problem the city itself because how do you socially integrate so many people who are displaced and the displacement isn't only due to generational problems it's also due to dark times and fleeing dark times as we talked about with uh sacrifice zones in cities

uh one of the uh z's upside is to think of the younger generation as culture creators i'm not sure what a culture creator is or a culture changer or a culture collaborator or culture consumers but you see culture is a big term and it's spread all over the place uh my own take on culture is uh kind of peculiar uh it's uh varied uh in some ways when i see the word culture used like this i think of it as a 19th century term phlogiston phlogiston was an invisible force invented to explain how fire burns and it was supposed to occupy the universe and it was so vast and invisible no one could quite define it or see it it took place in so many different ways but it was necessary to invent to explain forces and phenomena so too relations among human beings

that are executed through communication in its whole variety of ways are summed up as cultural to court kind of generalize so in that way i'm i'm kind of suspicious of the term because it's become so popular it explains everything and nothing the other side of it is is that i think it's important to understand culture because uh what you have are commitments to industries that produce culture and creativity and those industries produce products and essentially add to the service economies across the globe of people who need and desire and are enthusiasts about entertaining forms of communication one of the offices of rhetoric is to inform another is to entertain and a third is to persuade

the culture industry is an industry that provides for entertainment and it's really fascinating how data on communication is being gathered through essentially attending to games and uh masses of data as a matter of fact there's a uh huge gaming uh uh operation i think minecraft that has just produced a uh uncensored library ! the uncensored library is global anyone who plays the game can get to the library and so what this wealthy gaming operation has done is contributed to free access to information in huge ways because all you have to do is access the internet and find a way to jump the wall and there you have it

so uh culture creators have a whole area called the culture industries which we work with at jiao tang universities and that's not only the culture industries but also something called the creative industries and the culture and creative industries are big drivers of city well-being because entertainment in the form of tourism or entertainment in terms of the education of the uh of the populace and the fans uh gives cities good things to do and when you have good things to do people bond in communication they talk with one another instead of fight for toilet paper on the other side the creative industries are very important for cities because the cities are the sites of symphonies museums libraries uh troops of uh uh performers universities and so on

what's interesting to me uh the literature of the creative and the culture industries uh neither side will talk to one another because the culture industries say of course what our people do is creative that's why we keep producing new products the creative industry says without the creative industry the culture industry is just cliche okay it goes away nobody's interested hack so my own view is that there is a dialectic between the creative impulse with new arts new ideas that either emerge from the grassroots up or the top down uh where new kinds of uh activity communicative activity uh come into being through traditional non-traditional arts the culture industry on the other hand is one that expands

and worries about populations and uh how industries grow and how the cultural opportunities get varied in uh particular cities uh for example uh in the 19th century to be a city you know what you had to have a hospital

that was the first step but even better than the hospital was an opera house and so one of the old things you'll see in fact two blocks away from me in pasadena is an old theater which i think served as an opera house it certainly served and in opera houses you have public speaking and other kinds of performances so culture creators for z has woken up communication to a set of possibilities generation z is ambivalent about its own possibilities given the burdens of the burdens of debt the burdens of disease and the anxieties as you talks about that are vested in overlays from the 20th century the 20th century was not all cream and roses that essentially was associated with growing up but also new anxieties particularly the global threat of pandemic which will

mark is marking our time and defining uh what is social distancing and how do uh wicked problems amplify social distancing in ways that have impacts they seem to be good but remember every time you do social distancing right you're uh essentially bracketing part of your nature human beings are social creatures uh we're born and uh live in groups uh and we make up our groups as we go along so the president trump said the other day the hottest term in the world is social distancing well one of the things to think about remember i was talking about how you

uh find unusual ways into study of events right and social distancing we can think of as a pretty bland event as a matter of fact all of us are doing it now as we are no longer meeting in 240 uh in our wonderful uh castle the antonberg building but uh we're meeting individually and uh uh uh uh something of spontaneity uh suffers a bit but it may not always we may redefine it what we're doing and create uh the opposite of social distancing and we may realize that using the internet has always prepared us for social distancing but uh the thing to think about is not only definition but the clusters of association that are drawn through not by words but through by pictures or charts right and you see here a hybrid makeup on your left

market crash and recession see the green to the red and need work right uh uh during the depression the united states great depression if you go to united states great depression and look for food lines you'll see uh signs will work for food and the relation of the city food and work is real interesting uh who are the hungry among us and with food washing hands how do homeless people wash hands uh francois bar is working on that uh uh who's one of the professors here uh who's one of the professors here so food and nutrition within a city are are part of the uh uh question and need work here remember it's just a chart and a picture it's a kind of nice mash-up but when you think of it in relation to another event you know about and start putting together

together you add bubbles to your thinking right you can the effervescence grows uh the uh figure on the right can you guess where that is

what that is can you guys see it gotta take your microphone off to say some um where is that space is it on the right yeah global pandemic what is that people in venice in italy having the what's it masquerade like the carnival

yes i think it's saint mark's in venice uh and just and uh there's a rhythm to cities in europe and uh in the united states somewhat and the rhythm depends on the turning point of ash wednesday uh ash wednesday essentially for the catholic church is a time where you go into penance uh and uh before the day before ash wednesday uh partying and celebration in new orleans it's mardi gras it brings huge amounts numbers of people and if you're based on a tourist economy you make your money seasonally uh pasadena is a bit different we make a lot of money off the rose bowl but we're a party town uh uh year round i live on the edge of old town which is restaurants and tourism and old town is kind of quiet as we drove through it

but uh uh you have uh the figure and one of the things to do when you find a symbol like this is to figure out how to read the symbol and to look at the colors the position and here you have an instance of social distancing because there's only one person with a mask and a net and a harpoon and uh you look for uh similarities you figure how to name it essentially an array or association of pictures uh will tell you or able you to read symbolically how the fate of a city has changed and uh this looks like uh venice which used to have or still does have a big party similar to mardi gras and the wearing of masks is comes from medieval times and uh what's interesting if you're

trying to think of masks you can talk about the political economy of the lack of masks in the united states you can talk about it from the angle of china offering to share but you can also think about what it means uh to not be able to wear masks as a widespread as a collection of locals and tourists as creating a mystery and so part of social distancing is uh to uh get rid of some rituals and to ask for or uh to try to think about others right uh i do know that uh uh the samba parade did go forward in brazil this year so if you look at samba as a kind of ritual where people wear masks and uh not a lot else uh you can uh see that as uh doing before somewhat before or on the cusp of the virus so you can start to look at global

uh symbolic impacts now one of the things i wanted to talk about was uh uh uh uh architectonics and particularly the rise of modern uh modern communication uh modern communication after the uh second world war the second world war left many nations in ruins uh and uh the place that i started from and the place uh that uh the world started from is unesco uh particularly the philosophers committee and the idea that compelled the philosophers was culture is in ruins and the first world war no one learned the lesson and what's to prevent the next war from being the last or a total war

the next war for being the last or total war? Why do people kill each other? And why do they do so in masses? And why does it seem that technical ability to fight wars, wars of attrition particularly, has outstripped moral constraint to avoid them? Why are our legal economic institutions not as strong as military institutions? In particular, the joy of the 20th century, the building of big cities and the transposition in South America of Spanish mission cities to modern cities, the cities themselves have become vulnerable, not in South America, but in Europe particularly. And so the question was how to stop the next war. United States was in a good position

because it hadn't suffered loss. And indeed, a liberal democracy, when it has leadership, can convert economically like nobody's business. President Trump declared the War Act and is not using it. He did it solely for political purposes, purposes of appearance. A president can use that to direct conversion of the economy and of business to do the business of the nation. So it's not that liberal democracy is weak. It's just that when you put the state on a wartime footing and you don't follow up, it essentially looks ludicrous and it looks like the United States can't handle its own business. We're tired of winning, but it's a genuine diplomatic defeat. The idea I've been studying is the beginnings

of UNESCO. These archives are at the University of Chicago, some are online, but essentially UNESCO was a subset of the United Nations, which was located in New York and the first meeting was in San Francisco. And it was a society dedicated to settling differences through acts of negotiation as opposed to invasion and for coming up with a definition in an institution to outlaw war, to make wars of aggression essentially condemned by the world, to remedy the gaps in the League of Nations. But the question UNESCO asked is, how can we make this into a global norm instead of a false ideal, which Americans didn't hold on to with the League of Nations and the Europeans in the end did not support? The idea was, I think, basic,

very simple and it grew as a global norm through a variety of meanings that the philosophers formed and then the UNESCO became a sub-institution of the UN and it continues to be a supporter today. If you look at UNESCO, it has a brand new idea of the humanities. And the idea is this, it's very simple. See the word difference up on your left? The idea is we need to turn difference from a negative to a positive. Differences among cultures should be appreciated as opposed to remedied. Differences among culture, if but we have

the right mindset, can be opportunities for collaboration as opposed to rationalizations for exploitation. So the idea of UNESCO is to encourage liberation. And indeed, after the Second World War, the British Empire was too weak to progress and you had in the Global South a lot of work, as well as the Middle East, of at least formal or governmental decolonization. China participated in the early UN and I got to get a hold of the documents from one of the authors from Nanjing. One of the leaders of Nanjing University was on the UN. Essentially, who led the UN committee

were two scholars. One, Julian Huxley, who was a Darwinist and believed in evolution. The other was Richard McCann who was at the University of Chicago and he taught rhetoric and he believed that rhetoric properly understood was a way of linking words and things through putting together evidence and argument. So his idea basically was we need to develop professions with evidence-based arguments. Right? And so when we have the idea of wicked problems, people who are saying, well, we need to solve more than one problem at a time are correct. But basically, we need a language within which people are committed to or have a mindset to collaborate, to listen to one another, to make decisions based on the evidence, to support science-based

justifications for action. If you listen to Nancy Pelosi this morning, she was holding a conference 10 o'clock on negotiation for relief in the United States. Her argument is we need science-based information to make correct decisions. And if we don't listen to scientists, the corona problem will grow worse, neither than better. If we open too soon, if we think that essentially the virus is sent by God, there's nothing we can do for it. Or if we have politics that want to feed the market rather than feed the health of the American people. So Pelosi's view on confidence in science is, replaces this globalized view that was augmented by the United States and really was in collaboration with many

different countries in different ways after, after the Second World War. David Larson- Architectonics. And here is a slide. I won't go over all the particulars because it would take too much time. But the idea is that we live in a teleological world that we make arguments and in so doing commit to concepts and enact them. So in a teleological world we act for a purpose, but the purpose isn't some kind of psychoanalytic dream or fantasy, but the purpose is pragmatic in so

far as people respond to the best options they can see in a given situation. I'm working with a colleague in Japan and we call this nested deliberation. I think to have a nest, a Japanese view of deliberation, deliberation isn't something you pluck out of the sky, but deliberation is a nest which you construct for yourself or you construct with others or you construct with a group and then you talk about things that matter and things you can do about them and things you can't. And all deliberation is nested. We just occupy nests that are made up of different cultural components and different and they are host larger or smaller

groups. So nested deliberation is a kind of teleological world view where our arguments serve a purpose and they're not universal purposes but they're purposes in so far as we speak a language of a culture or in a time and place where maybe our nests are made up of odd things because we have different groups within a culture that we're bringing together to see what works. So think of teleological world as communication serving a purpose and the chief kind of teleological activity is deliberation where we try to make a decision about the future what we're going to do, what we want, who we're going to be, and in this we're trying to achieve a goal. So with McKeon thinking informs practice

to build up reasons is to construct a solid structure of thinking. Rhetoric is that function where we try to persuade an audience and the audience could be our friends, a part of an organization, a broader institution, or any public that springs up around an event that needs to be resolved. So rhetoric within this teleological largely Aristotelian world is a relation of speaker and audience that thinks together. A rhetoric is not like philosophy which is very explicit, has to define terms, moves painfully slow, and gets concepts connected right and fully. Philosophy in its classic sense takes no note of time.

Of course, we'll get to the current crisis and we'll have Zizek essentially making public statements about how he's all for the virus because it's going to bring about communism. So philosophy is not consistent. Rhetoric, and think about this, is a matter of balance. You make bad arguments because they are extreme and ask for too much or they ask for too little. So when we do something we can make things up because as being more scary or more opportunistic than they really are or less scary or less opportunistic. Essentially argument is uh uh uh deliberation brings things into focus and that's what we're trying to do. So rhetoric allows us to think critically about our mission and decide among alternatives in the best

possible way. And when we were looking at wicked problems, everyone talking about wicked problems essentially was rehearsing this kind of rational orienting rhetoric, but they were saying they're boundaries and that's why I came up with a simple idea nested. Right? Our reasons aren't universal and we've got to go with the decisions at hand. Another way to say this is you play the cards you're dealt. Right? You play the cards you're sitting with. Okay. Now what you have is for various reasons people don't use the word rhetoric and McKeon is kind of a forgotten figure except for the particular essay that I had you read on the arts and sciences. This is from a journal called philosophy and rhetoric

and what I like about this article is it's very straightforward and explains what McKeon is up to. McKeon himself was everything, anything but straightforward. As a matter of fact, he was really a pretty nasty guy. If ever you have ever heard of the article Zen and the art of motorcycle maintenance, it's about a guy who didn't finish his PhD because his advisor was such a rat and McKeon was kind of irascible and the guy who wrote Zen and the art of motorcycle maintenance was one of McKeon's advisees. And his work is really interesting. But he, when he left UNESCO, he was on it for 10 years and got its shape and then withdrew into philosophy and had complex thinking about the relationship of rhetoric to philosophy,

which over its long history gets quite, does get quite complicated. What I see, however, in rhetoric is a move to connect the arts and sciences, which can become available to the elites and the public alike. And think about institutions and cities. Think about silk weavers in Nanjing, right? Who owned

places where silk was manufactured? Was it entrepreneurs? No. Was it the masses? No. It was royalty, right? And it was the people who served royalty that essentially understood the arts and perfected a craft beautifully, right? And the arts could be promoted by the sciences as you learn to care for silkworms and had an idea. The British studied Nanjing for quite a while trying to see if you could do silkworms in Britain. Part of colonialism was about transportation of biotic entities on purpose. Now we kind of transport them and sometimes accidents get in the way. But the idea is, is the arts and science should serve together and the elites and the publics create a prosperous societies when they're drawn together.

So the elites essentially do their duty rather than hoarding wealth or exploiting people. They essentially create a system that is peaceful and the broadest it can be. And this was the idea of UNESCO and the why it appreciated differences all the way down because you want to create educated publics. You don't want people saying, what do I do? I don't have a place to go. Violence seems like a good alternative to get what I want. So essentially you create peaceful publics through education. One of the things I studied on leave at the University of Pennsylvania, as well as the museum in Milwaukee, Wisconsin and the Natural History Museum in Chicago, was what was called at the time a diorama. In the 19th century, you didn't have mass media.

All right. Lights were a big deal because you could read at night. Printing was a big deal. The daily newspaper was invented in 1896. So you had a print culture and pamphletary was a big deal, as well as collecting books. My French cousin was a book collector. He has incredibly volumes. They're gorgeous, just works of art. And not only do the French appreciate literature and the books as works of art, but they published the encyclopedia, which was the internet of their day, which had all knowledge gathering. If you go to the Huntington library in the science public section, you can see a copy of the encyclopedia, which not only was about general concepts, but had a lot to do with engineering and how practical knowledge was spread.

If you go to Tsinghua University and go through the library there, you can see encyclopedias, but also engineering literature. So books, pamphlets, and newspapers were ways of extending literacy as well as literacy campaigns themselves through libraries in the 19th century. And this was essentially started by elites. Elites would attend opera. They'd attend museums or symphonies. They'd attend libraries. They'd hold private collections. But what you had was the opening of public collections. If you go to the dioramas in the United States, what you have up through the 1930s is an attempt to show city people nature. And if you go to today's museums in the cities, the Los Angeles just spent a ton of money on the Natural History Museum, you'll see

that effort. The cities could appreciate the world outside the built environment, but they used a built environment, a simulation to show people the city. So in a sense, the crafts reflected artisanship. The professions yoked the crafts together and attached them to scientific inquiry. And so you had the development of evidence-based professions. And so you had the development of evidence-based professions that are licensed, authorized, and trained by the state. The state college, for example. In the United States, there are 20 tier one university colleges whose mission is to give an education to anyone in the state. Right? To anyone that is a resident of the state, which is very different than USC. But there are essentially, the state has mission and this goes back to the structure

of the German university. Okay? So generations are socialized into this operation of the arts and sciences, which are represented by museum, but everywhere. Because you're supposed to know more about geography or about medicine, about the arts and sciences through general education. And this essentially has this progressive idea of research and education because our current work is built on the shoulders of giants of the past. With critique, the giants of the past are re-evaluated as nothing but repressive. There you go. But sometimes you need to take a totalizing critique position. But I'm not sure where that gets us, particularly when we're dealing with the virus. There is an article on Gombat who's done a

totalizing critique, arguing that the virus isn't real. What's real is our restriction of freedom. Generation Z has put him to task saying he's going to old ideas, give it up, start a new idea because virus and the way you respond to it does matter. Agamben is one of the contemporary leading thinkers in the area of biopolitics. Okay, let's see here. Let me just describe a couple of these slides without going into particulars. And this will get you into the idea of rhetoric. There are places where people listen to and give speeches in public, public squares. One of the things about a modern city, as they were built around 1920s in many parts of the world,

is that they had a public square with the courts, the institutions of governance, city hall. And you can still see those if you drive to downtown Pasadena. You'll see the city hall. And in front of the city hall is a giant square and there are 10 or 11 weddings a weekend in front of this beautiful building. So the public square is a site for ceremonies. It's not the same in all cultures. If you travel to the global south or southern Europe, you'll see public squares that have a lot more life to them and a place for getting out and doing things. One of the things Beijing is working on is how to create public space, given its history and how do you convert a concatenation of factory spaces and warrants,

one from court time, the other from modern time. So it's kind of complicated. So speech is an art, public space, there are different modes of address. One thing to think about here is in the study of rhetoric, you had a canon, C-A-N-O-N. Canon were the laws of making a product of persuasion. We can think of it as a product of communication. Persuasion being to inform, entertain, or persuade. And there are five steps. And what you'll see with our literature on wicked problems is each one of these specialize in one of these steps. But what they're doing is dismantling or essentially hiding an art that is perdurable, that lasted for two millennia. Modern times are like that. We are rediscovering the past as people

through progressive ends in building the cities, try to outstrip it. So it's a peculiar world we live in. Master Jack. I just want to go over the five areas. Because if you're thinking about putting out a meaningful statement about accomplishing a mission, about talking to an audience that's embedded in the situation, if you're trying to do more than resonate by quoting a lot of terms that are happy, or angry terms, trying to do more than resonate and create affect, then you go through these to essentially add a strategy to your talk. First part is invention. And here the question is, what are the facts, opinions, and beliefs relevant to a matter of common discussion? So you don't essentially invent things like an artist

who is trying to revolutionize and tear down the system. But you figure out what the system is and essentially how it helps or hurts, you confront or not confront. You have a kind of accountability to know what you're talking about. First, if you are thinking about strategic communication. How can there be arguments as grounds for argument? One of your articles today going through uh uh uh uh uh McKeon talks about his notions of Stassa. Stassas, is it, what is it, what is its quality, and what by what authority or standing do we have to deal with this now in this talk in this way. Stassas is important because in invention you're not just collecting things, but you're looking at how things clash as forces. Stassas is important.

Stassas is important. So you're looking at how things are going to be able to do to simplify to things that are on the pro side and are positive. Let's go do it. Let's do it now. Let's do it, but do it later. First it just changed what good during an experiencing core trip that has gone through is their會 educative behavior and value later in life. Or if it doesn't refer to any otherwise or having too often before they wait or bad when they wait or until okay soistcoating progress your notes like again as well and still takes where they maybe change their smile out or whatever they may change their emotions like more too into their emotions like much less forward if they understand their emotions like better don't are a way of organizing a huge brainstorm of possibilities about a contemporary discussion. And if you are thinking about communication in the city, it's a space where discussions are going on. And those are discussions are held by what? Stakeholders, right? And the idea is in listening,

which is another popular term, you pay attention to stakeholders and what they're going to be wanting to hear or not wanting to hear, what they've thought about or not thought about. So invention, Roger Bacon said, is like hunting deer in a closed park and science is open to any ideas. Well, it's not exactly hunting deer in a closed park because, right, in a city, there's lots of people and then they're in the wild of their own zones of communication and occupy a space there. And you're trying to figure out how do you invent arguments that cross zones and bring people together within a city so we're all working on the same thing. How do you make people

in a city put together masks without hoarding them? All right. How do you do that? How do you decide who's going to get a ventilator and who isn't? How do you decide and how do you talk to people about staying in college dorms when they're not college age and they're ill, which is going to happen since our healthcare system has gone for efficiency and we don't have extra bed space in the United States. So invention is an interesting space where you're thinking through possible and actual relationships and expectations and what can be said, what can't be said, what must be said, and what must not be said. Got me? Second move is arrangement. Okay. And arrangement says, what are those that are strong and relevant

enough to be spoken? What are those that render others vulnerable? Can the vulnerabilities be overcome? So arrangement is where you choose among the general milieu into something you're willing to stand by and you don't have to stand by forever, but you say it's good enough for us to occupy our time here and now in this places, in these spaces. Okay. So to arrange is to choose, to select and to design. All right. Arrangement essentially is to structurally design language and concepts and time. And if the time is unique or recursive, who it's open to or close to,

and it's sort of time space location in a sequence of discussions. Why is this the appropriate iteration? Why is it the appropriateness to build at this particular moment? So all the people who are talking about design and wicked problems are spot on, but what they leave out are essentially the initial part of the process. Design can be made to achieve system goals because people have the power to impose system goals on a process. The problem is, is what will the interaction be between the system goals and the process? Because people are used to certain arrangements and when you say, boom, this is innovation. They'll squirrel off and do what they want to do. Now, is that bad? No.

Now, right? Because our design of our course is re-elaborated. I've been conservative. We're not changing much what we do, but we are learning how to adapt to the arrangements with Lay's help of getting us all together to talk. And hopefully, what we'll be able to do in future classes is to parse out talking time. One of the things I was thinking of during break, by the way, is we can show one another short videos. Right? Why not watch a video together as a common experience about a particular city or a particular subject? Right? And we say, this video is hot. It's what we need to do. It resonates with this kind of reading for the time. And you essentially send me the video. I can preview it a bit and work it into our class time. Right? So, arrangement is there as part of a system. We're in a new arrangement given new times.

But we'll be creative and adapt the arrangement to a process which we're trying to learn from and individuate and put to our own uses. Got me? Got me? You guys with me? All right. Question. Question. Still awake. Excellent. Yeah. Are we... So, are the weekly writing assignments where we select a chapter and everything, is that replacing the second report or is this still a second report's... Are we still going...

One of the things I haven't worked out yet, right, is the relation between your project and your public discussion of the project. And what I would like to do with the last two sessions is divide it up two and two. To give us proper time to present a project and to figure out... Give you some time to work on it as we help you with comments. Uh, and so that'll be quote unquote the second report. Uh, what I'm thinking about for the, uh, presentation on the chapters in the book is a way to do either direct connection with your project or oblique connection where you're simply interested in a topic that's like yours, but it's not really all that similar, but it would help the class. And so our idea of essentially doing things from this book,

maybe a chapter a week or a chapter, uh, every other week, probably a chapter a week, it's not to spend a lot of time on it, but to give yourself a chance to participate through expression and through doing a bit of spot research to update and getting new information that would dazzle us and make your otherwise restricted life a bit more interesting. And I'm sure it's interesting at the moment. It's not being like... ...anxiety or risk, but, uh, uh, uh, it would give us a way of socially meeting together and doing things, uh, that, uh, we're all contributing to. And I'll continue to continue with my lectures. Uh, God knows I've got some interesting ones coming up. Uh, uh, I think anyway. But, uh, they're more, uh, case oriented than this theoretical, uh, piece.

But, uh, uh, uh, uh, uh, what I'll do, uh, what you'll see on your action button is a button called chat. And so if at the end of our discussion at six today, you're uncertain about where to go, or you have questions, put them into the chat. I'll read the chat and read and respond to them, uh, and be very clear and in written mode. So we'll all be on the same page. The last thing I want to do is, uh, leave you guys with uncertainty. But on the other hand, uh, I'm a little loose at this meeting because one of the things I'm asking for is creativity and the best way to complete this without adding stress. Right. And with adding value. Got me. Got you. I'm not saying let's do more for more sake.

I'm saying let's realize we're online. Right. Uh, I know my long lecture is about the most exciting thing in the world. Uh, uh, and I'd love to hear from you guys. And also I'd love to, uh, uh, have a space for interaction and questions of you, not only you to me, but you guys of one another, because that's how you build. That's how we, we build community. Thank you, Dr. Good night. Welcome. Okay. Uh, style. What word order best resonates with a word order as imagined by this community? What styles are used in a situation like this? What styles are available to me? And do I need to do more of the same? Or do I need to vary? I may do a week, a, uh, uh, tick tock. Remember a tick tock. They talk to each other.

You should stick with the same style. No, you should really change that style. One style is boring. It's not boring. It's cautious. So say you. Anyway, uh, uh, the idea is stylistic variation, appropriation for the style and preparation for you. If you go with the current style, you usually do that when you're in a high authority situation where there's little time to experiment and you want to succeed. But if you're too much of a lick up too much of an every guy, you don't stand out. Style is sometimes regarded as just an ornament like bulbs you put on a Christmas tree. Style is always more than an ornament. And you're a fuel. If you fool. Fuel. I'm not sure which. If you think it isn't because, right, you're always at risk of putting off the audience or putting off yourself.

So you've got to find a style that suits you, but you also have to vary styles. And one of the things I'm thinking or I'm trying to prompt you guys to to think about and help inform me is how do we change the style of a course in a sequential operation that is not interactive. Right. Right. We're always pushing buttons or being framed and so on. Uh, uh, so we have to think about that. Just come up with creative ways of interacting. And this will be a rhythm as we build on subject matters, uh, will vary kind of informally as we go along. I think courses always do that. And I expect this one will as well, but we can't take it for granted because we're kind of out of the water. We're in a new space. One, by the way, which our class engineered, pioneered rather.

Uh, so style is very important. It's part of your risk and it's a risk of affect and propriety. Affect is you choose the wrong emotional loading. Propriety is you say the, uh, wrong thing at the wrong time. So style is real important. Uh, people who say, oh, I'm a listener. We got to listen. What are the styles of listening? Right. Uh, and how does styles of listening get communicated? And what is sharp listening and not? How's that signal? So style refers to dressers and listeners. Memory. How do I and we remember this moment? Uh, and memory makes us credible. Uh, you, who was with us earlier, was talking about trauma and her memory.

Uh, yesterday, Dimitri, uh, who's one of our professors said he's looking at data and there's going to be a ton of trauma associated with, uh, this. And, uh, uh, you, uh, for the first time, and I've known her for seven years now referred, uh, back to her childhood. And to a, uh, uh, uh, situation that, uh, overhangs a bit. And it may be that not all communication, uh, uh, is directly accessible. The architectonic view sometimes will delve into a kind of Freudian psychoanalytic. Or there are secrets that people have that they can't talk about, so they displace them. And so we need to do that.

But memory getting us to remember and sharing memories of a generation and, uh, opening yourself, uh, to memories that are public, that you share with the public or with a group is an important, uh, moment. And it's a moment where trust is created, uh, trust is a peculiar variable. There are literally hundreds of studies on trust. My guess is thousands since the crash of 2008. Uh, the reason people can't figure out what trust is, is trust is an object of exploitation by our means of communication. Right. Um, essentially our communication is being recorded for purposes, uh, that we don't know about. And so we're asked to trust them.

I do, uh, because they made certain guarantees that this isn't, uh, uh, it's like more aggregating large amounts of data rather than, uh, snooping into particular classes. So we've got to trust, but our trust is being, uh, used every time we invest in a collaborative. So memory is part of it. In the old days, essentially people would develop memory skills before written culture, what you had, or, uh, seniors who make, uh, decisions because they can remember episodes. And one of the things about a person who is full of episodes is you have ideas of what you shouldn't do. And you don't know what you shouldn't do until you're around a long time and you figure it out again and again and again and again and again. So there is a certain kind of wisdom. This still, uh, essentially is invested in tribal life or tribal society.

Uh, uh, in part, older people are not, uh, uh, part, uh, intimately in the courtship rivalries, uh, of younger people. And so there's a thought to be a kind of distance, by the way, um, one of the things I work on is a recovery of tribalism. I think it's been used as a negative metaphor to stereotype people, uh, among Africans, not the least of which, but I think tribal associations, uh, or country associations are, uh, warrant a lot more communicative study. Uh, with the rise of modern cities, you had the beginnings of anthropology as a discipline. Uh, the heaviest anthropology was when in the 1930s, when modern city growth was fastest. We're trying to rediscover who we are in the cities by looking at who others are, but the others are ourselves. So anthropology and its new anthropology is important.

The final, uh, piece of the, uh, what I call the canon in rhetoric is the term action. In the old days, this was called delivery. Uh, action can be, uh, something that, uh, breaks us apart through agitation or can bring us together through cooperation. Agitation can take place in a number of ways in formal ways within an organization or institution. People agitate in committee meetings where you represent your stakeholder.

And the political question is, how am I going to benefit from this decision? We see Mayor Cuomo agitating, uh, on behalf of New York against Trump this morning, challenging Trump to tell which of the 20,000 people who are not getting respirators will die because he refuses to send them to his state. Right? So when you act rhetorically, you're not trying to essentially get agreement immediately. Sometimes you're expressing disagreement and it's a negative move. And you do so to essentially, uh, leverage, uh, resources that you need. That are necessary necessity and the other has the capability, but not the willingness to distribute them. So, uh, agitation is part of action. Cooperation is two.

And one has to distinguish between formal cooperation and collaborative cooperation. This was part of your readings today. Formal cooperation is where you essentially identify with positive values. And you say, oh, yes, yes, we're for that. I'm for that a hundred percent. And you do it to increase whatever credibility you can while trying to undermine or resist, uh, wait your time until you no longer have to cooperate. So cooperation is where you're asked to do things that are not in your best interest at worst, or you don't care about at best. So formal cooperation is important. Sometimes it's important for leaders to express solidarity with one another. If you're part of an elite committee or a group, uh, because a united front carries weight.

And, uh, whether you're a member of a party, uh, in discussion or you're a member of a public in a democracy, uh, the question of, uh, uh, cooperating or confronting in private versus public is one of those questions of, uh, uh, nested deliberation. Right? Do you fly out of your nest and, uh, uh, conflict with others? Or do you stay to your nest and, uh, uh, uh, uh, be indifferent to others? So that's part of action. Uh, one of the things we read about today is the idea of collaboration. And collaboration, uh, uh, according to, uh, uh, uh, uh, the rhetoric and philosophy, uh, uh, piece and the, uh, network, uh, piece, uh, is very important. For the network piece, collaboration is a result of a mindset.

Uh, one of the things to look up, I think, is, uh, the idea of mental models and mindsets. People who want to study wicked problems through cognition will say it's all about your brain. And, uh, essentially figure out how brains work under conditions of stress, whether it be good stress or bad. Uh, but within a social structure, your brain is operating, but it is perceiving the, the stimuli. And the stimuli enters into a normal range of naming or it essentially doesn't, or a few things are out of place. And you have to count for the few things as being accidental to the day or something that signal, uh, change substantially.

Uh, driving in to pick up lay this morning, uh, one of the things I did was take a picture of the LA freeway, virtually empty at the space where you, uh, go through the 110 and you make a turn, uh, to, uh, essentially go through downtown or the side of downtown. An empty freeway is a sign that the realities have changed. Uh, uh, there are only a few cars there. So sometimes you capture a setting and want to display it or represent it and show things have changed. That's a form of action. And sometimes you essentially produce, uh, to represent yourself, uh, and they don't cost very much, but, uh, uh, that's the way you, uh, do it. The problem with a good image is other people will borrow it. Other people will say, we've got a better image.

Other people will say, your image is okay, but it's borrowed from every player. one of the things if you look at Dubai you have a lot of branding and image work going on with that city huge amounts of money are going into it and it's very good public relations work but where the heartbeat is going on quite a bit for the world is Abu Dhabi right that's where NGOs meet that's where a lot of actual material comes comes together Abu Dhabi and Dubai will never be seen in the same way they're different kinds of cities one of the things to think about with this communication process is how you essentially take action to agitate or collaborate making yourself a standard world city through all measures moving to the top ranks or redefining what a world city is it's not

a global city but it is a city that brings together a continent in a new way I've studied the trans-African movement and be interesting to visit Abu Dhabi one day before this I've been through it I've spent the evening at the airport lounge you know but I'll be it's a different different kind of experience for me but more on that later one of the things about the cities is the city is associated with the state and is associated with empire and when we talk about modern cities or the global city and the relationship of capital I think that is a feature of a way we're thinking about in judging and moving resources about the

world but the longer history is to think of the relation of the city and the state or the city and areas outside the state but are dependent on the state in other words cities are centers of power and from classical times from Greece and Rome which we talked about a bit we can think of the city as a state and the state as a polis and what you think about with the city is how it's governed and how the government extends to a metropolitan area when we talk about Los Angeles we're talking about LA County within it are smaller cities such as Long Beach and Pasadena but they have different administrative operations but there are

connected and drive through and have easy confluence so a city and a polis is interesting it is distinctive it occupies a geographic region it is dependent on resources within an area it is subject to vicissitudes in the old days plague invasion or crop failure or energy shortage particularly a city's network together ancient archaeology is finding collapse of networks because working to your own advantage in trade doesn't make sure or what it had tends to do is if one city goes down the collapse multiplies the polis was subjected to slave labor and animal power for kinetic energy what's happening in the 21st century is a form of

slave labor in trafficking among cities but kinetic energy is needs are being reduced by machinery as also mental energy needs are being reduced by machinery and no one quite knows what the relation of work and reward is going to be within cities certainly service sectors within cities are hugely necessary and it's necessary to keep communication improving both in terms of the infrastructure and the performance of practices so we continue to share training and learning within and across professions as China and the US are sharing information and resources through the world health organization on the virus the polis is a trading center with a surplus of warehouses and market operations and

that's something something to recall so the city and polis raises immediate questions of governance I think cities can network with other cities to a limited extent certainly in attracting personnel revenue and so on and we celebrate that when we talk about global cities and cities and cities and systems and processes but still the uniqueness of each city is one where questions of its own survivability its own strength its own endurance its own sustainability are questions that are key to city governance the other things that are key to think about the other things that are key to think about is city and empire cities are capitals and the capital city always has power in excess of the polis the city that is a capital is often a foundational space at least for a time

and in China it maintains its heritage Nanjing has reconstructed itself through archaeology as a southern capital and so capitals move about and Beijing itself is expanding as a capital center and becoming more of a network space in terms of new values of urbanizing capital is a space for power relations with other capitals right a capital holds the state as opposed to simply the government's operations and interest of a particular population or group within cities either on the ocean or in the interior capitals demand tribute capital cultures or centers that attract New York Tokyo London

uh were looked at by people who studied global cities first they're still looked at as the big three there's a tendency to rank capitals uh in some kind of order uh there are more than 500 studies done ranking cities in various ways the idea with ranking systems is speculative If you rank something, you essentially put it in an area where you can make a case for more resources of a particular kind, given its ranking and potential for growth relative to cost of living. But as much as we look at networks to remember that cities function as a polos, which is a community, with some kind of nest or set of nests clustered together in ecology of living spaces,

or a city is related to a kind of empire where it has relations with other lesser states, which it bridges economically. Of course, all states have some degree of sovereignty. These days, however, we have failed states, and we also have states that are not really clear whether they're states or criminal organizations. So when we say a city and an empire, we're not talking about empire in an imperial sense. We don't have divine rule or regal rule, except in constitutional democracies, Japan and Denmark and the UK. But we do have a kind of empire used in a broader sense.

Postcolonial people would say, of course, we're still in the world of empire. But think of cities in relation to as capitals in relation to states that are smaller, less vulnerable, dependent upon loans. They're made by the institutions that the capital regulates and so forth. Okay. One of the things to think about when you're thinking about special arrangements with the city are two things that are fundamental to the modern city. One is the Agora and the other is the Acropolis. The Acropolis is, these are in ancient Athens. The Acropolis is where higher institutions are located. These are specialized areas that are visible to the citizens or visible in good ways. They're places for the elites. They're now places for tourists to visit.

And they essentially are spaces that connect the arts and the sciences, religion, and the state in the best way. So you have sort of the leading institutions. You can see down toward the bottom is the forum where you have spaces for public events and open seating. One of the things that's interesting about this coronavirus is that events, we're all learning how socially dependent we are for our favorite events, be they music concerts, the sports industry has collapsed, movies, mall shopping. Essentially, the service economy is not about providing via, which is basic life services.

It is somewhat, but the services are essentially social services that we attend, albeit in various kinds of forums and various kinds of tastes. Also, the elite structures themselves are going through change. In the United States, the universities self-organized the social distancing. Essentially, universities were among the first. Harvard essentially sent its citizens home. USC took a little longer. Harvard, the president and wife of Harvard, I'm told, have the coronavirus. And what you see is a daily drama on television of people who represent social elites. This is a time of the basketball season are presented with viruses.

So it's not only when we talk about social, the commons, but also the elites are put into jeopardy. So one of the things to think about with a city is our systems of communication are vulnerable. And we arrange them in hierarchies that seem to be natural. And they do take on historical weight. And we can essentially go through our processes of arranging strategic communication. So we can enter and perform as we are part of an elite, a small part, a side part or something, future part. Are we part of a crowd or a public? But all those assumptions are contingent. Right? What big time wicked problems do is they show us that communication is not a given.

And that repairing it, changing it, restructuring it requires a lot of work. And sometimes the work is restorative. So you bring the city back to what it was. But sometimes the work is changed because in this crisis where communication doesn't work, the masses or the multitudes, right, those multitudes, the masses or just everybody who are indifferent, the multitudes are people with know-how and knowledge that will connect together to do or make something. So the masses or the multitudes will say we've got to do this differently. Unfortunately, Athens built a wall to save the city-state from invasion. What the wall did was it roped in the plague. So building walls around cities don't work.

And when Trump says we're going to open some cities and close off others, that ain't going to work. Right? We know what it means to wall off a plague and what it does to communication and its down and its vulnerabilities. We knew this through Athens. That's why I say the history of cities is important, even though we're in a sense of change to know essentially the metaphors and the precedents you're working with is important, even though Athens itself has its own issues now. What Athens is going to do when Turkey lets loose its million, 1.2 million migrants from Syria will be a huge European problem. It will be 2015 plus disease. And that's one of the things that will face us by the, maybe by the beginning of the summer. Okay.

Now, what you see here is Athens is a port city. And in addition to capital cities and the polis, Athens was a polis. When a city is located on a ocean and it is at the foot of a river, right, the city is part of a water network. So one of the things in expanding our idea of the cities that we have to do is to see the city not as a terrestrial space that is, or as a land space that is divided up.

But according to network theory, we've got to look at it as a planetary space and planet involves the city with water, both sources of water coming in and rivers up to the late 19th century were the major sources of transport and still, and oceans still are. But when you think that are at the country that are at the major numbers of water. So when you think of communication systems, don't forget a lot of them are water based cities that are on the cusp of an ocean. Athens wasn't. But most cities that are on the ocean are at the end of a water network, a river biome. What you have is an area where communication rules follow the rules of the marketplace.

The marketplace, we need to think of as a concrete space of exchange as opposed to a space of capital. A marketplace is where goods are transferred, whether you buy them, barter them, sell them, or create them on the spot. So when you have the Greek marketplace, it wasn't as organized as parsed out as the classical marketplace. And this was the sense of people would talk to each other, slaves, women, children, people without property, free men, foreigners. What I like about the idea of a market or an agor is multicultural and it's communication over an object and the patter is spontaneous. Right. It's strategic, but it's not strategic in the sense of calculated or planned.

And one of the things to think about with the communication of a city and its people is how will they connect and talk to each other about how to deal with a wicked problem? And how do we get that conversation? One of the things we've been looking at and I shared books. I want those books back at some point, by the way, I remember each and every one. One of the things that we've looked at is the way people talk about potholes and the most successful network, smart city were essentially getting feedback from people so they could get workers out. And the workers didn't have to go on assignment. They could look around and see what needed to be done. So when you essentially bubble up the communication. Right.

You create a world where people can talk about doing things. What if we had a virus communication where people talked about social distancing? And how to handle it. We're going to need a communication space where people talk about what it means not to have a respirator and what you do in dire circumstances. Right. And communicative spaces, I guarantee you, in cities will start to bubble. One of the things we follow is citizen science communication. And you can do this with markers or gather data. One of the things you can do is share. Websites that have information that is useful. And we have people doing this informally. Another thing you can do is share amusements. Ways to kill time. Ways to kill time.

That's what Wei Wang is finding with a lot of use of communication during the virus. And as she interviews people in China. So think about the Agora as a marketplace. It's a marketplace where objects are bartered or sold or and so on. But think of communication itself as a good where we exchange those goods in ways that bubble up our conversation. So the market is not only about action of essentially pricing and microeconomics, but it has a macro good of a discussion of coming to value. The economist Hayek of the Vienna School of Economics very much thought that the Agora was a way of rationalizing price. But I think it does more than that.

Notice the old city that was a port city is like the modern city. I think we are all living in port cities. Right. Some of us are actual ports connecting to the waters. Others of us are living on portals. Right. Zoom is a portal. And we're connecting. And we have a kind of Acropolis session today in class. That's the style. I'm getting through a lecture and trying to discuss articles as I go. And also we're doing some other things, but it is a particular way of... Can you chat with an Alexa prize social bot?

We're getting together. That was my Alexa just asking if I wanted to chat with a social bot. Welcome to the Alexa prize. I get an Alexa prize if I chat with a social bot. Quiet, Alexa. Do you agree? Thank you. Thanks. I like you too.

Get some nasty from my Alexa.

Yeah. Live with it, sucker.

Well, that's the first time I've ever caught nasty from a computer. I'll hear the Alexa come on and say, live with it. Get used to it. So you see unexpected things happen. And we'll... Even though we're... I'm trying to get through a lot of key concepts here. The... The... Metropole is the center city. The... What I call the entrepot, which is a 19th century term. An entrepot is a portal or a port where you have different kinds of rules that go on. The entrepot is rules of taxation. Essentially, it encourages transshipment of goods. What happens in an entrepot port is you have a lot of storehouses.

The storehouses receive goods and then they pass them on either to the interior to make profit or to another port. And my idea of communication is with all these portals, we're essentially networking through passing on messages. And a whole kind of messages from different kind. And what you see here is we're dealing with wicked problems, messages from all kinds of disciplines. We're also dealing with concrete cities and the messages the cities give us about what they're doing and why. And we're setting up a second semester where we're going to look at cities, do some theory. We'll still do the readings and I'll talk about theories, but also we're thinking about how we craft our own case study, which we talked about earlier in the semester. Let's see here. Now, you know, let's...

This is kind of a history chapter. One of the things I think that's going on now is history is being rewritten. When you think of history over the past 500 years of modernity, it tends to look from the, quote, old world to the new world. The old world is a rhetorical construction by the Europeans that essentially was the world of the three continents, Africa, Asia, and North America. The idea was Africa, Asia, and Europe. The new world was North and South America. So the idea was science and liberty or democracy moves from the East to the West. Magellan's voyage didn't go that way. Magellan's initial voyage went from around Africa to China.

And I think what is happening these days is the movement between China and Europe is essentially connecting its own geography. It certainly is through the virus that leaves the Americas kind of in a lurch. The United States has ceded leadership. It was a hegemon. Whether it will be a hegemon again is an open question. Usually a hegemon declines, has a 20-year period. China joined the WTO in 2000. It's 2020. And what we see, hegemon theory coming to fruition. My own view is I think the world prospers if China and the United States can find ways to collaborate. Right? And they have collaborated on the UN in founding the modern world. And I'm thinking our UNESCO.

And I'm thinking there are possibilities through communication to create systems and processes and understandings of communication that are enabling. Particularly when we need to do research on 5G. And networks for everyone. When we need to do research on wet markets and biotic problems. And when we need to do research on the movement of city from country to city. And what's going to take place eventually is from the city back to the country. So United States and China as collaborative workers dealing with wicked problems among cities can set up huge networks among the cities around the globe. I don't think that U.S. and China should act as joint hegemons. But I do think they can provide leadership if they work together and develop models of collaboration.

While they're engaging in cooperation and competition. So that's my agenda here. And I'm investing a lot in it. Speaking of investing a lot. But one of the, I'll give you my favorite study of the city. It involves an interpo. What I've been looking at is the Panama Canal. A friend of mine just went through the Panama Canal. And makes me want to go on a cruise ship. Lynn is saying she really wants to go on a cruise ship. She can't wait. But we'll see. Lynn's upstairs. She may not want to go on a cruise ship these days. She must have the headphones on. Okay. For cruise ships. Where cruise ships are kind of out of favor. But we do have container ships. And what is marked communication, as I've said before, are the containers.

And for the modern world, what started off the modern world and modern cities was the opening of the Panama Canal in 2015. And in 2015, the city of San Diego was a small city. The city of San Francisco was a city just recovering from a giant earthquake and a disaster. And the question is, how would America celebrate the opening of the Panama Canal? Because that particular act of geoengineering rearranged the relation among cities. Because trade could occur as a matter of weeks as opposed to months. You no longer had to go around the horn of South America, horn of Africa or the Cape in South America.

And so one of the things I study and I sort of try to charm you guys into when you can leave your house or apartment is to go to San Diego and see how a modern city developed and its programs. Because many of the things it built are still there. In Chicago, they had a World's Fair. Tore it down. Not many things are there. The skyscrapers are signature for the city that were built in modernity. In San Francisco, you had a dazzling attraction. It worked. It filled up the city. And the city is now bridging out, although it doesn't retain much from its opening moments. In San Diego, you have an anvil base and you kind of have public memory. It was a good place to study a second tier city. Second tier cities may be more fascinating than first tier.

And to figure out second tier cities in terms of a region, and I know I've shared books on mega regions, might be interesting as well. So think about the cities as we pick them. We'll deal with global cities here. But in a way, middle-sized cities are two global cities, at least according to the Loughborough UK Geography Department, who ranks 150 cities.

Okay.

What we have here is an update to digital times. Seafaring and the sea lanes always put cities in network relationships through trade, transport, and communication. So seafaring makes us rethink the city from a different point of view, right? Other than what we see around us and every day with buildings that either structure houses or institutions or industries or places of assembly. A strong maritime presence is good. A strong maritime presence is good. It produces things. In the early days, competition between seafaring nations and their parent seafaring groups and their parent nations was very high.

There was a constant battle to discover trade routes and new lands to further these agenda of governments and trading companies. A mixture of bravery, knowledge, and innovation that did much to advance the cause. So if we look at network and its material existence and its human construction, we need to look at seedlings. And there is an example of the interactive material and biotic processes. Because the ocean has life at it and different forms of life for ecologies and shores and human beings use it. And essentially cities are dependent on ocean trade as well as rivers.

Let's see.

How are we doing on time?

Eight minutes. Okay.

There are other slides that kind of lead us into arrangement of topics. One of these days, it would be good to just have a discussion on the smart city or on the mega region or on the city and airports or trade, oceans or air, or the city and culture. And so think about topics that we've been talking about would work on and help us generalize. And I have some in this on ICT design because what you have is a kind of historical experience of networks on the ocean.

And what we've done is to dematerialize and despatialize networks and think about them as information relations and put together groups of people and a trade in products, namely information, namely messages, namely platforms. So that we're all living in a portal, as it were. Some are genuine and interpose and some are not. And historically at least. that's my granddaughter calling she grabs my daughter's iPhone and dials so essentially and she knows how to do the visibility button and sometimes she'll grab it and dial because she

won't do anything without her grandma but recently her grandma is not her favorite anymore it's her my son's wife is expecting we call Lynn says her name is Auntie M so what we have here is a family disruption going on and one of the things to think about with our class is things are going to be a bit disruptive we won't go entirely smoothly I've mentioned readings but you may have questions about readings I mentioned a way of proceeding that may not be clear at the moment but one of the things you can do given how interrupted we are and we are forced to create is to go to the

chat section the comment section and for the last few minutes write your questions and write your ideas about what you wished we'd have talked about today but didn't about what we need to remember from the readings if there are particular things you read that you have questions about about any of the slides and send those to me if you want to discuss them next time so I'll keep the meeting going so look at the chat bar and write your questions if you want to write the question only to me you can do that I think you can write the question only to your classmates as well if you think it's a question I shouldn't hear and we can talk about it later I'm not just going to hear it but I will

not sure about that but it might be possible but let's see the chat very such you guys see the chat button it's orange at the bottom of the screen maybe stop share yes stop share yes stop share here is chat you got the chat button click on the chat button you'll learn one new skill today got it got it

so one of the things we might do is leave the last 10 minutes open to just asking questions and I'll respond I can respond with an email or I can respond and work them into our next section but questions you have either about the practicality of finishing the class about any of the topics I've talked about today about things you'd like to do but I don't seem to be planning them and they seem relevant to all of you you know that that kind of thing try to think try to think and the key word for the day is not social distancing but collaboration try to think collaboratively about questions that need to be answered so that all of us can move on together

and that was the point of talking about cities we do that in a big big way engaging in city life right and we do it at our own nested level of exchange with interruptions from Lexa who called me an idiot and and I'm not going to answer that I gotta make it right with Lexa she's she's kind of pissed but I'll figure out how to do that we might want to figure out if we I don't know wonder who's listening to the Lexa anyway we shouldn't go there put down questions and if there are things we did that you like today and we should keep on doing them let me know right and I'll keep doing

things I enjoy and one of the chief things is hearing from you guys but today we have a lot to move through what happens in a poly tectonics and there's a slide and my article on poly tectonics is what we engage in multiple networks that cross us and take our information and we act within them what we have are more messages than we can handle all right and so we've got the message we've got a social distance but we've got to participate in classes got to keep our schedule got to contact friends got to satisfy parents got to deal with the vicious Alexa what are we going to do and and and poly tectonics is good if we if we put our energy

into creating a good plan of action for our community and from this community right we can build an idea of how to teach and how to work with communication is a wicked problem in different cities across the world right we're talking about the future of thinking about and studying communication not as a one size fits all not as a chaos of undoing but as a coming together where we study how people how people do projects in cities how those projects get changed and we how we pursue our own project and present it toward the end of the semester okay with that we'll end on time I don't need to catch the bus today so

the other thing we have to talk about is private consultations I want to spend time with each of you when you get an idea of your project one of the things I'd like for you to do is to think of three different projects you can talk about and perhaps in a week or two we'll chat I'm under orders not to stress you out that was the consensus of the faculty but I don't want to stress me out either but I do want to chat one on one and if you have three ideas we can think it over and figure out what are the comparative advantages and disadvantages of each of the missions okay so aloha see you later guys bye bye yes do we stop recording first and or stop recording no no no stop just just send

just send it hey hey hey thank you i'm meeting for all thank you i'm meeting for all