WEBVTT - Third Places ft. Andrew

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<v Speaker 1>Al Zone Media.

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<v Speaker 2>Welcome to Kaben Here. I'm Andrew Sage from the UTUE channel.

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<v Speaker 3>Andrewism and today you will be shedding light on a

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<v Speaker 3>recently popular discussion on the problems with modern cities and

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<v Speaker 3>more specifically the growing absence of third places. Now love

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<v Speaker 3>them or hate them, cities are here to stay and

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<v Speaker 3>if you spend any time on urban plan and YouTube,

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<v Speaker 3>or really just looked around, you know they have some issues.

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<v Speaker 3>Traffic congestion is a big one, a notorious nemesis of

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<v Speaker 3>modern cities, stemming from increased population, poort uban planning, and

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<v Speaker 3>excessive vehicle usage, creating a big waste of time and

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<v Speaker 3>streaming our well being. There are also issues of physical

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<v Speaker 3>and mental health among city inhabitants.

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<v Speaker 2>The environmental impact of luban areas can be quite terrible.

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<v Speaker 2>Housing issues seem to be globally hellish, but still be

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<v Speaker 2>People flock to cities because that's where the opportunities are.

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<v Speaker 2>Hence the growth of slums and the overall straining infrastructure

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<v Speaker 2>like utilities and transportation, and the functionality of cities, many

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<v Speaker 2>of which are currently well above their capacity. Of course,

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<v Speaker 2>many of these issues just don't touch the wealthy in

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<v Speaker 2>the same way. Within the city's gleaming skyscrapers lie stock

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<v Speaker 2>disparities and income access to resources and opportunities. I for

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<v Speaker 2>another issue, more relevantile discussionaire. In the midst of a crowd,

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<v Speaker 2>even dwellers often grapple with feelings of loneliness and disconnection.

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<v Speaker 2>The paradox are being surrounded by people yet feeling totally alone.

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<v Speaker 2>In a seminar work, The Great Good Place, published in

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<v Speaker 2>nineteen eighty nine, American sociologist Ray Olenberg presents a captivator

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<v Speaker 2>notion for a balance and fulfilling life, a harmony among

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<v Speaker 2>the three spheres, the home, of the workplace, and the.

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<v Speaker 4>Realm of third places.

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<v Speaker 2>These third places encompass inclusive social settings crucial for community

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<v Speaker 2>bonding and foster and meaningful interactions. Now, as for what

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<v Speaker 2>qualifies a third place, common examples come to mind cafes, pubs, stoops, parks. However,

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<v Speaker 2>not every cafe, pubs, stupa park captures the essence of

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<v Speaker 2>a true third place as Oldenburg described it. Historically, their

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<v Speaker 2>places have been a powerful force in shaping the course

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<v Speaker 2>of revolutions and cultural movements. During the American Revolution, the

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<v Speaker 2>tavern was a vital health of political discourse. In the

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<v Speaker 2>French Revolution, the cafe was a crucial meeting place for

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<v Speaker 2>the revolutionary, intelligentia and common people. During the Enlightenment, coffeehouses

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<v Speaker 2>in London assumed a central role in foster and the

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<v Speaker 2>intellectual and cultural transformation of society, and during the Harlem Renaissance,

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<v Speaker 2>third places could be found in theaters, churches, jazz cafes

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<v Speaker 2>and more, servin as vital he events for African American musicians, writers, intellectuals,

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<v Speaker 2>the source to develop and celebrate cultural identity. Oldenberg outlines

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<v Speaker 2>eight key characteristics that define the allure of these communal spaces.

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<v Speaker 2>He takes a rather strict approach, and this is key,

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<v Speaker 2>emphasizing that his description excludes the maturity of venues even

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<v Speaker 2>if they exhibit some of these defining traits. And I

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<v Speaker 2>suppose you can argue with that, but I think that's

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<v Speaker 2>equival I've had with the discussions about third places because

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<v Speaker 2>people seem to be more infatuated with the vague idea

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<v Speaker 2>of them and not so much interested in what the

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<v Speaker 2>term has actually been coined to describe. See end with

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<v Speaker 2>people label in all sorts of spaces, clubs, and organizations

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<v Speaker 2>third places, even if they don't fit the criteria. At

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<v Speaker 2>this point, the Internet has seemingly lost the plot on

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<v Speaker 2>third places and it's taken a life on its own

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<v Speaker 2>independent of what Oldenburg intended. But he's dead. His book

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<v Speaker 2>is still around, but I don't think a lot of

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<v Speaker 2>people have read it. But I did in preparation for this,

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<v Speaker 2>and so we'll tell them some of those characteristics now.

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<v Speaker 4>For one, a third place lies on neutral ground.

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<v Speaker 2>No one is expected to play host for the others,

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<v Speaker 2>no one is obligated to be there, and people are

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<v Speaker 2>comfortable and free to come and go as they please.

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<v Speaker 2>Three places are spaces where people can jest, be where

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<v Speaker 2>you can where opportunities can exist for fraternization in a

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<v Speaker 2>safe public setting that car be found in the privacy

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<v Speaker 2>of the home or the professional boundary of the workplace.

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<v Speaker 4>A space where a variety.

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<v Speaker 2>Of relationships can blossom, including the ones that don't go

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<v Speaker 2>any deeper than friendly public encounters.

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<v Speaker 4>Secondly, the third place is a level in place.

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<v Speaker 2>It requires no formal criteria for membership in places, no

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<v Speaker 2>emphasis on one's social status, and provides the possibility for

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<v Speaker 2>people of a variety of backgrounds and experiences to associate

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<v Speaker 2>on the merit of their personality alone. Within third places,

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<v Speaker 2>people can find friendships with those who, under ordinary circumstances,

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<v Speaker 2>never cross paths. The third characteristic of a third place

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<v Speaker 2>is there's a place in which conversation is meant to

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<v Speaker 2>be the main activity.

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<v Speaker 4>It does not have to be the only activity.

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<v Speaker 2>For example, card games or pool or dominoes make for

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<v Speaker 2>an excellent social lubricant, but the space should be comfortable

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<v Speaker 2>enough to facilitate pleasurable, lighthearted, and entertaining conversation. Now, it

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<v Speaker 2>is that difficult to create a space that can facilitate

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<v Speaker 2>good conversation, but it's also easy to ruin the flow

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<v Speaker 2>of good conversation. Music, personal screens, ecosistical people. They can

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<v Speaker 2>all be quite ruinous to the social energy that a

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<v Speaker 2>good third place tries to foster.

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<v Speaker 4>Fourthly, third places need to be open and readily accessible.

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<v Speaker 2>That means being accessible in the sense of being in

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<v Speaker 2>a convenient location and open whenever the demons is lowliness,

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<v Speaker 2>mportant strike, or when the depressures and frustrations of the

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<v Speaker 2>day call for relaxation.

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<v Speaker 4>A mid good company.

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<v Speaker 2>In other words, third places are available when people need

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<v Speaker 2>them to be. Now, the form of accessibility that will

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<v Speaker 2>in build iscribes is not the form of accessibility that

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<v Speaker 2>Disability Justice advocates five for, and that is one of

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<v Speaker 2>the quibbles that I have with Rosenberg's conception of third

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<v Speaker 2>places that are get into later.

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<v Speaker 4>Next.

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<v Speaker 2>Third places are given their appeal by their regulars, who

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<v Speaker 2>help set the mood of the space and provide a

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<v Speaker 2>welcoming environment for newcomers. Every regular was once a newcomer,

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<v Speaker 2>and the acceptance of newcomers is essential to there sustained vitality

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<v Speaker 2>of the third place. Sixth, third places keep a low profile.

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<v Speaker 2>They're not exclusive, extravagant, potentious to overly fancy. They're usually

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<v Speaker 2>openly advertised, and they seem to be older places with

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<v Speaker 2>a sort of a modest or even CD atmosphere. They're

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<v Speaker 2>certainly not tourist traps. Seventh, and we're almost done. Third

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<v Speaker 2>places have a playful mood. It will go to third

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<v Speaker 2>places for the banter and the laughter, not tension and hostility.

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<v Speaker 2>So that's what the space is set up to encourage.

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<v Speaker 4>See number eight.

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<v Speaker 2>Third places are meant to be home away from home,

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<v Speaker 2>offering a sense of intimacy, regeneration, and community that puts

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<v Speaker 2>people at ease in a warm and friendly atmosphere. So

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<v Speaker 2>to summarize, third places exist on neutral ground, function as

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<v Speaker 2>equalizers or social stallus. Provide an environment where conversations are

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<v Speaker 2>the center, keep a low profile, are open and accommodating,

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<v Speaker 2>have an essence shape by their regulars, characterized by playfulness

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<v Speaker 2>and a sense of home away from home. Third places,

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<v Speaker 2>with their unique characteristics, present an array of advantages. There

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<v Speaker 2>are only enhanced individual social and conversational skills, but also

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<v Speaker 2>foster a sense of genuine connection and belonging within the community.

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<v Speaker 2>Third places are arrested for the monot need daily life

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<v Speaker 2>under the weight of modern capitalism. They inject much needed

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<v Speaker 2>novelty into our routines, often a diverse and free flow

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<v Speaker 2>in atmosphere that stands apart from the rigidity of our

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<v Speaker 2>daily grind.

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<v Speaker 4>They are a bond for.

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<v Speaker 2>Emotional wellbeing, a spiritual tonic and the loss that's happen

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<v Speaker 2>to our creative and expressive selves. Crucially, third places offer

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<v Speaker 2>what Oldenburg coined as friends by the set. They provide

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<v Speaker 2>convenience spaces for social gatherings, offering routine and reliable interactions

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<v Speaker 2>with a diverse array of individuals both casually and intimately,

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<v Speaker 2>without the hassle of scheduling meetups. Unfortunately, third places kind

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<v Speaker 2>of fell off in many areas, obviously not everywhere, but

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<v Speaker 2>especially in places where American style urban sprawl and suburbia

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<v Speaker 2>has proliferated. I've been describing the characteristics and benefits and

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<v Speaker 2>historical potency of these spaces, but I've only gotten small

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<v Speaker 2>tastes of some of these myself and for a lot

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<v Speaker 2>of people, I think, particularly of my generation. Besides, perhaps

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<v Speaker 2>the approximate experience of a college common room, third places

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<v Speaker 2>are a distant cultural memory, not a lived experience. So

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<v Speaker 2>Oldenburg basically asks what's up with that? And, according to him,

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<v Speaker 2>the blame for this spanisional falls squarely on the suburbs.

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<v Speaker 2>These sprawl and enclaves prioritized private abodes over public spaces,

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<v Speaker 2>perfatuating and isolated narrative that confines the good life within

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<v Speaker 2>individual homes and yards. Suburban designs, often imposed by distant developers,

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<v Speaker 2>stifle community connections. Few opportunities exist within them for organic

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<v Speaker 2>social interaction beyond your immediate neighbors. The car centric layout

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<v Speaker 2>further thoughts the revival of the placers, as reliance and

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<v Speaker 2>cars diminishes chances and counters, and informal gathering spots along

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<v Speaker 2>daily routes, fostering a culture of detachment among neighbors. But

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<v Speaker 2>it's not just the suburbs suffering this issue. Urban environments

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<v Speaker 2>too have succumbed to efficiency and profit sacrifice in space

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<v Speaker 2>for genuine human connection. Standardized franchise chains dominate eras in

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<v Speaker 2>the character and charm that encourage communal interaction, replacing it

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<v Speaker 2>sterile environments. And technology hasn't exactly aided third places either,

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<v Speaker 2>as the alert of the Internet has been a substitute

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<v Speaker 2>for real life interaction that tends to.

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<v Speaker 4>Keep people indoors.

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<v Speaker 2>Sure, you can see the Internet as the frontier for

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<v Speaker 2>new third places, and in some ways they are, but

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<v Speaker 2>not quite in the same way. And of course, I

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<v Speaker 2>mean unless qual its out, even though Wordenberg doesn't. Capitalism

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<v Speaker 2>plays a significant role in the decline of third places.

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<v Speaker 2>Work life imbalances leave scant time for social engagements to

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<v Speaker 2>relentless cmercialization, prioritization of public spaces, gentrification, close intraditional hubs,

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<v Speaker 2>and profit driven urban designs all contribute to this decline.

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<v Speaker 4>The disappearance of third places.

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<v Speaker 2>Isn't an accident of history, but a consequence of our

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<v Speaker 2>modern societal choices.

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<v Speaker 4>And systemic pressures.

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<v Speaker 2>So all those ideas have been catched on a lot lately,

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<v Speaker 2>especially with younger generations. Like I said, it's this distant

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<v Speaker 2>yet learned cultural memory for obvious reasons, though things kind

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<v Speaker 2>of suck right now, and a lot of people are

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<v Speaker 2>taken a half understood grasp of the concept and running

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<v Speaker 2>wild with it, Like for example, I will see some

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<v Speaker 2>people like just Blankets applying the.

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<v Speaker 4>Internet as the new third place.

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<v Speaker 2>And while there are corners of the Internet that do

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<v Speaker 2>approximate that experience, and I recognize the potential of virtual

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<v Speaker 2>spaces such as discord to embody the characteristics of third places,

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<v Speaker 2>I fully believe that virtual third places lack the tangible

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<v Speaker 2>elements inherent in traditional spaces that are essential for fostering

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<v Speaker 2>deep emotional connections and empathy that are fighter for healthy

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<v Speaker 2>community life. These social media platforms, particularly sites like Twitter,

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<v Speaker 2>often lack the authenticity and nuanced communication present and face

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<v Speaker 2>to face interactions. That's by design, of course, Twitter thrives

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<v Speaker 2>on conflict. That's why I'm not there anymore. But it's

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<v Speaker 2>all too easy on sites like those the miss interpret

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<v Speaker 2>intentions or to use anonymity for negative interactions like cyber.

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<v Speaker 4>Bullion, trolling, or online harassment.

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<v Speaker 2>In real life, trolls get kicked out, bulliers, in some

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<v Speaker 2>cases are dealt with people who are harassing people also

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<v Speaker 2>tend to get kicked out, but online all those things

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<v Speaker 2>often run rampant. Moreover, the permanents of online interactions can

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<v Speaker 2>hinder the relaxed vulnerability often experience in traditional spaces, as

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<v Speaker 2>everything is recorded, which makes trust easier to breach.

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<v Speaker 4>But despite my critique of how.

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<v Speaker 2>Some people have been run in with the term third places,

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<v Speaker 2>I think the actual book and its concepts do deserve

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<v Speaker 2>furtherest rutiny, and in my view, articalization will in book's

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<v Speaker 2>idea of the whole in the workplace. In the third

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<v Speaker 2>place is a sort of a pecking order. It also

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<v Speaker 2>really sidelines domestic labor as like not really work as

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<v Speaker 2>if it's separate from the workplace, And I also don't

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<v Speaker 2>like the idea of work being prioritized over like essential

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<v Speaker 2>social interaction.

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<v Speaker 5>I think there's also the interesting aspect now that for

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<v Speaker 5>a lot of people like myself included, working home are

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<v Speaker 5>now the same spot and there is. Ever since the pandemic,

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<v Speaker 5>there's been a large searge of people working from home,

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<v Speaker 5>which kind of complicates this dynamic.

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<v Speaker 4>Yeah, yeah, pre industrialization. I think especially that idea also

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<v Speaker 4>coincide it.

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<v Speaker 2>You know, the first and the second place, the home

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<v Speaker 2>in the workplace, we're also a bit blurred, and now

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<v Speaker 2>I think we're witness in a similar blurred today, you know,

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<v Speaker 2>post industrialization, and as a consequence of the pandemic with

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<v Speaker 2>remote would work really catching on and blearing those lines

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<v Speaker 2>for sure. I think another major oversighting Oldenbook's work is

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<v Speaker 2>the gender bias within.

0:14:09.000 --> 0:14:11.400
<v Speaker 4>Historical and contemporary three places.

0:14:12.040 --> 0:14:15.440
<v Speaker 2>You know, these spaces have been predominantly male dominated or

0:14:15.760 --> 0:14:20.960
<v Speaker 2>gender segregated. I think it's nostalgia for three places, which

0:14:21.000 --> 0:14:24.000
<v Speaker 2>you kind of pick up on in the book, neglects

0:14:24.040 --> 0:14:27.600
<v Speaker 2>the historical limitations to women face and accessing these spaces.

0:14:28.360 --> 0:14:30.680
<v Speaker 2>So I think if three Places words make a resurgence,

0:14:31.120 --> 0:14:34.880
<v Speaker 2>we would definitely need to address these systemic barriers, like

0:14:34.960 --> 0:14:38.040
<v Speaker 2>the double shift that many women juggle to ensure their

0:14:38.080 --> 0:14:42.760
<v Speaker 2>inclusion in future three places. I think another critique I

0:14:42.760 --> 0:14:47.600
<v Speaker 2>would have is on ownership control. You know, third spaces

0:14:47.680 --> 0:14:51.480
<v Speaker 2>are touted as neutral, but when they're operating under the

0:14:51.480 --> 0:14:55.840
<v Speaker 2>whims of private owners or state authorities, they very easily

0:14:55.880 --> 0:14:58.040
<v Speaker 2>succumb to those profit driven motives.

0:14:59.520 --> 0:15:01.280
<v Speaker 4>I don't think a community.

0:15:00.800 --> 0:15:02.640
<v Speaker 2>Space, a space that is to be sent that is

0:15:02.680 --> 0:15:06.240
<v Speaker 2>central to a community, should be so concentrated in the

0:15:06.280 --> 0:15:12.200
<v Speaker 2>hands of private developers or private owners. I think those

0:15:12.200 --> 0:15:18.720
<v Speaker 2>spaces are the types that should be collectively stewarded. There's

0:15:18.720 --> 0:15:22.400
<v Speaker 2>also the cost barrier of food places, you know, due

0:15:22.400 --> 0:15:25.160
<v Speaker 2>to financial constraints. I have already's able to you know,

0:15:25.240 --> 0:15:27.200
<v Speaker 2>spend the time there and spend the kind of money

0:15:27.240 --> 0:15:29.760
<v Speaker 2>there that those spaces kind of require for you to

0:15:29.800 --> 0:15:31.520
<v Speaker 2>stay there for extended periods of time.

0:15:32.040 --> 0:15:33.760
<v Speaker 4>They kind of have to buy something in all of

0:15:33.800 --> 0:15:34.560
<v Speaker 4>those places.

0:15:35.520 --> 0:15:38.080
<v Speaker 2>A lot of the places are alcohol oriented, which is

0:15:38.080 --> 0:15:41.840
<v Speaker 2>not exactly inclusive for people who are not interested in

0:15:41.880 --> 0:15:46.880
<v Speaker 2>alcohol consumption or recovering from addiction. But of course, speaking

0:15:47.000 --> 0:15:52.440
<v Speaker 2>of inclusivity, Willenberg's idea of accessibility, like I said before,

0:15:52.560 --> 0:15:55.480
<v Speaker 2>doesn't really come from a place of disability justice. But

0:15:55.520 --> 0:15:57.800
<v Speaker 2>that has to change, you know, we need a broader

0:15:57.920 --> 0:16:02.080
<v Speaker 2>grasp of accessibility, which is why, despite my critiques, I

0:16:02.120 --> 0:16:05.120
<v Speaker 2>do acknowledge the merits of what are often termed as

0:16:05.320 --> 0:16:10.080
<v Speaker 2>virtual third places. They save us more accessible alternatives for

0:16:10.120 --> 0:16:14.800
<v Speaker 2>the immunal compromise or disabled individuals. These places break down

0:16:14.840 --> 0:16:20.239
<v Speaker 2>geographical barriers, uniting people from diverse backgrounds, locations, fostering connections

0:16:20.280 --> 0:16:23.200
<v Speaker 2>based on shared interests, passions, and identities with all the

0:16:23.240 --> 0:16:27.840
<v Speaker 2>constraints of physical distance. And unlike physical third places, virtual

0:16:27.840 --> 0:16:32.160
<v Speaker 2>third places are offered around the clock case into us

0:16:32.200 --> 0:16:36.120
<v Speaker 2>as diverse lifestyles and rhythms, offering a flexibility that is

0:16:36.560 --> 0:16:41.720
<v Speaker 2>really rarely found in real life settings. At the same time,

0:16:41.800 --> 0:16:46.760
<v Speaker 2>though in Oullenberg's defense, he does point out that third

0:16:46.800 --> 0:16:50.160
<v Speaker 2>places will not resonate with everyone. There is this popular

0:16:50.200 --> 0:16:53.840
<v Speaker 2>notion that third places have to be for everybody, and

0:16:53.880 --> 0:16:56.440
<v Speaker 2>then I see people criticize them, saying, oh, well, I

0:16:56.520 --> 0:16:58.400
<v Speaker 2>prefer to just stay at home. I don't really like

0:16:58.440 --> 0:17:01.560
<v Speaker 2>the places. I don't like social interaction or whatever, or

0:17:01.560 --> 0:17:03.320
<v Speaker 2>I don't like that form of social interaction.

0:17:03.720 --> 0:17:04.440
<v Speaker 4>And that's cool.

0:17:04.480 --> 0:17:08.400
<v Speaker 2>You know, third places shouldn't be the sole remedy or

0:17:09.400 --> 0:17:10.639
<v Speaker 2>the main remedy.

0:17:10.400 --> 0:17:11.440
<v Speaker 4>For social ills.

0:17:11.800 --> 0:17:14.880
<v Speaker 2>Preferences will, of course vary, and not everyone finds cafes

0:17:15.000 --> 0:17:18.120
<v Speaker 2>or bars appealing, which is fine. But I still think

0:17:18.119 --> 0:17:20.960
<v Speaker 2>we can radicalize third places a bit further, not just

0:17:20.960 --> 0:17:22.919
<v Speaker 2>in the sense of diversifying it, but also in the

0:17:22.960 --> 0:17:28.959
<v Speaker 2>sense of bringing it under popular power. You see radical

0:17:29.000 --> 0:17:32.040
<v Speaker 2>to places in my vision on content to merely existing

0:17:32.119 --> 0:17:36.280
<v Speaker 2>on neutral ground dictated by capital or state initiatives. Know

0:17:36.400 --> 0:17:40.360
<v Speaker 2>the envisions collective grounds, common grounds where individuals not only

0:17:40.359 --> 0:17:44.640
<v Speaker 2>frequent but co own these spaces invest in time, energy,

0:17:44.680 --> 0:17:48.600
<v Speaker 2>and resources to ensure their survival. Imagine spaces that transcend

0:17:48.680 --> 0:17:52.720
<v Speaker 2>the typical lightheartedness associated with third places. They wield the

0:17:52.720 --> 0:17:57.320
<v Speaker 2>power to spark social revolutions, serving as zones for decompression,

0:17:57.920 --> 0:18:02.480
<v Speaker 2>rallying spots for union activities, and nurturing ground for mutual aid,

0:18:03.000 --> 0:18:09.200
<v Speaker 2>a nucleus of community driven change. But what setige radical

0:18:09.200 --> 0:18:12.959
<v Speaker 2>spaces apart is not just the accessibility in location, operating hours,

0:18:13.359 --> 0:18:17.600
<v Speaker 2>but also a culture of inclusivity that goes beyond nostalgia

0:18:17.640 --> 0:18:20.960
<v Speaker 2>for traditionally male dominated three places. You know, it's about

0:18:20.960 --> 0:18:24.560
<v Speaker 2>welcoming or broad a spectrum of perspectives againsties and abilities.

0:18:24.800 --> 0:18:27.600
<v Speaker 2>Imagine that's not just a space away from home, but

0:18:27.800 --> 0:18:31.320
<v Speaker 2>integrated with the neighborhoods and mixed use buildings.

0:18:30.920 --> 0:18:32.600
<v Speaker 4>Fostering community into creation.

0:18:33.720 --> 0:18:36.879
<v Speaker 2>As for how we bring these radical three places to life,

0:18:37.520 --> 0:18:40.800
<v Speaker 2>the road Flora in Hamburg, Germany, I think provides some

0:18:40.840 --> 0:18:41.680
<v Speaker 2>great inspiration.

0:18:42.760 --> 0:18:43.560
<v Speaker 4>Formerly a theater.

0:18:43.800 --> 0:18:47.120
<v Speaker 2>It was transformed into a political and cultural hub by

0:18:47.160 --> 0:18:50.560
<v Speaker 2>activists in nineteen eighty nine. Today it stands as a

0:18:50.600 --> 0:18:54.760
<v Speaker 2>symbol of resistance against against social injustice and a space

0:18:54.880 --> 0:18:59.120
<v Speaker 2>pulsating with artistic expression and vibrant dialogue.

0:19:00.040 --> 0:19:01.920
<v Speaker 4>Achieved that place through squatting.

0:19:02.080 --> 0:19:06.080
<v Speaker 2>And squatting is risky revolutionary, but it isn't the only

0:19:06.160 --> 0:19:09.400
<v Speaker 2>path for secure in such spaces. I think we can

0:19:09.600 --> 0:19:13.520
<v Speaker 2>mobilize communities, empowering them to actively participate in shape in

0:19:13.520 --> 0:19:17.199
<v Speaker 2>public spaces instead of waiting for decisions from above. I

0:19:17.200 --> 0:19:21.280
<v Speaker 2>really like the idea of camera where the same comes from.

0:19:21.320 --> 0:19:22.240
<v Speaker 1>But it's.

0:19:23.600 --> 0:19:24.919
<v Speaker 4>Gorilla urban planning.

0:19:25.560 --> 0:19:29.320
<v Speaker 2>You know, painting lines on the pavement for bike paths,

0:19:29.600 --> 0:19:34.480
<v Speaker 2>you know, reclaiming the sidewalk, claiming spaces in your neighborhood,

0:19:35.119 --> 0:19:38.320
<v Speaker 2>taking control and not asking for permission to shape the

0:19:38.440 --> 0:19:41.000
<v Speaker 2>park or the spaces that you share as you see fit.

0:19:41.880 --> 0:19:45.199
<v Speaker 2>It's really about, you know, co creating our environment. It's

0:19:45.280 --> 0:19:52.800
<v Speaker 2>not merely accepting what's imposed upon us. Reformist strategies in

0:19:52.800 --> 0:19:56.240
<v Speaker 2>instances like these can have their merits.

0:19:56.280 --> 0:19:59.400
<v Speaker 4>They don't exactly advance revolution, but.

0:20:00.880 --> 0:20:04.280
<v Speaker 2>You know, advocating for walkable neighborhood to improve public transportation

0:20:04.480 --> 0:20:08.200
<v Speaker 2>doesn't you know, it doesn't hoot. But the crooks remain,

0:20:08.440 --> 0:20:11.440
<v Speaker 2>you know, these actions, these pushing, this effort to push

0:20:11.480 --> 0:20:17.280
<v Speaker 2>for reform. You know it can solely accomplish potentially some change,

0:20:17.680 --> 0:20:20.639
<v Speaker 2>But the crux remains, you know, empowering people to manage

0:20:20.640 --> 0:20:23.960
<v Speaker 2>their own lives and spaces, not relinquishing that power to

0:20:24.600 --> 0:20:30.679
<v Speaker 2>uncare and autocrats. The decline of third places might not

0:20:30.800 --> 0:20:34.840
<v Speaker 2>be catastrophic, but until we recognize and harness our power

0:20:34.880 --> 0:20:39.040
<v Speaker 2>to shape physical environments, our urban social life will continue

0:20:39.119 --> 0:20:42.880
<v Speaker 2>to lack of vibrancy. I think we have to acknowledge

0:20:43.040 --> 0:20:47.119
<v Speaker 2>our profound influence and our surroundings and seize our agency

0:20:47.400 --> 0:20:49.560
<v Speaker 2>to actively craft our spaces.

0:20:50.440 --> 0:20:54.359
<v Speaker 4>All power to all the people. This is Andrew, This

0:20:54.480 --> 0:20:57.080
<v Speaker 4>is a good peace.

0:21:03.440 --> 0:21:05.760
<v Speaker 1>It could happen here as a production of cool Zone Media.

0:21:06.040 --> 0:21:08.680
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