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  • 《景觀設(shè)計(jì)學(xué)》2019年第6期

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

俞孔堅(jiān)?“仙境”是個(gè)慢地方——《景觀設(shè)計(jì)學(xué)》2019年第6期“主編寄語”

Wonderland Is a Slow Place, By Yu Kongjian


在離我家鄉(xiāng)浙江金華不遠(yuǎn)處有一座名山——爛柯山，傳說晉時(shí)樵夫王質(zhì)到山里砍柴，見二童子對(duì)弈，便在一旁觀看。一局未終，發(fā)現(xiàn)斧柄已爛，便匆匆回家，但見屋舍早已坍塌，家人及同輩皆已不在，聽聞村民言數(shù)十年前曾有村民王質(zhì)進(jìn)山砍柴不歸，才知自己曾誤入仙境——“天上一日，世上千年”。類似的仙境故事在中國(guó)古代文學(xué)作品中屢見不鮮，最典型的當(dāng)數(shù)陶淵明筆下的桃花源，其中的人們“乃不知有漢，無論魏晉”，生活怡然自得。中國(guó)人心目中的仙境其實(shí)是現(xiàn)實(shí)世界中人類欲望的集成，包括對(duì)健康、長(zhǎng)壽、和諧社會(huì)，以及最為理想化的優(yōu)美山水的憧憬[1]——仙境本質(zhì)上正是一個(gè)“慢地方”，在那里，“慢”是衡量事物價(jià)值的標(biāo)準(zhǔn)，例如《西游記》描繪的仙境中的蟠桃樹，長(zhǎng)得越慢，桃子品質(zhì)越高。在現(xiàn)實(shí)生活中，文人雅士們陶醉于曲水流觴，即讓筵席緩慢而詩意地進(jìn)行；哲人們對(duì)時(shí)間的流逝發(fā)出“逝者如斯夫”的喟嘆。其實(shí)，對(duì)“慢”的仙境的向往并非中國(guó)文化所獨(dú)有，據(jù)我所知，“慢”也是西方世界所描繪的“天堂”的重要特征，只因?yàn)楝F(xiàn)實(shí)世界太快了！

所以，盡管我們還不確定工業(yè)革命以來的科技發(fā)展和城市化對(duì)人類來說是禍?zhǔn)歉?，但可以確定的是，它們讓一切都變得更快了?！八俣瓤臁背蔀楹饬渴挛锵冗M(jìn)程度乃至社會(huì)發(fā)展水平的重要標(biāo)志之一，諸如日起一層樓的建設(shè)速度、渠化后直排的河道、不斷縮短的食品生產(chǎn)和加工過程等，都意味著這種發(fā)展模式和生活方式讓人類離其所憧憬的“仙境”越來越遠(yuǎn)，這是何其巨大的悖論！

終于，人們發(fā)現(xiàn)，快速高效的基礎(chǔ)設(shè)施在服務(wù)于快節(jié)奏的城市社會(huì)的同時(shí)，卻使得自然系統(tǒng)被切割、被毒化；在快速擴(kuò)張的城市陰影下，是擁堵不堪、霧霾籠罩的街道；用化肥和激素生產(chǎn)的食物，背叛了人類對(duì)自然和健康的向往。隨之，人們對(duì)“慢”的追求開始被喚醒。首先在西方，1986年反對(duì)快餐的“慢餐運(yùn)動(dòng)”在意大利羅馬被美食專欄作家卡洛·佩特里尼點(diǎn)燃。隨后，作為“慢餐運(yùn)動(dòng)”的延伸擴(kuò)展，第一屆“慢城”大會(huì)于1999年在意大利奧維多召開，“慢餐運(yùn)動(dòng)”在歐洲悄然興起，并于21世紀(jì)初開始進(jìn)入中國(guó)。2010年11月，江蘇南京高淳的椏溪鎮(zhèn)被國(guó)際慢城組織認(rèn)證為第一個(gè)中國(guó)“慢城”，我和我的團(tuán)隊(duì)有幸參與了從規(guī)劃到實(shí)施的整個(gè)過程。如今中國(guó)已有7個(gè)“慢城”正在進(jìn)行認(rèn)證。盡管中國(guó)的“慢城”更多的是地方政府為推動(dòng)當(dāng)?shù)匕l(fā)展提出的噱頭—與原始的“慢城”內(nèi)涵相距甚遠(yuǎn)，甚至南轅北轍—但也在一定程度上說明中國(guó)開始了對(duì)“慢”的覺醒。在中國(guó)過去40年間“大干快上”的城鎮(zhèn)化背景下，“仙境”僅存在于那些遠(yuǎn)離城市的鄉(xiāng)村中。所以，中國(guó)“慢城運(yùn)動(dòng)”的實(shí)質(zhì)是當(dāng)代中國(guó)城市居民的“新上山下鄉(xiāng)”運(yùn)動(dòng)，中國(guó)的“慢城”愿景則是那個(gè)沒有被城鎮(zhèn)化的“美麗鄉(xiāng)村”。遺憾的是，當(dāng)今許多鄉(xiāng)村建設(shè)仍然是“快”的犧牲品：快速路網(wǎng)從城市延伸到鄉(xiāng)村，正在抹卻鄉(xiāng)間漫道；快速的硬質(zhì)排水設(shè)施正在摧毀幾千年來形成的民間水利系統(tǒng)；快速的建造技術(shù)正在毀掉質(zhì)樸的村落建筑和街巷；快速催熟的牲畜和作物正在取代自然生長(zhǎng)的有機(jī)畜牧和農(nóng)耕……

然而，爛漫的鄉(xiāng)村“慢城”畢竟只能是逃離“城市病”的短暫避難所，我們還是需要整理當(dāng)代生產(chǎn)生活的主陣地：城市。于是，更廣泛意義上的“慢城市”概念在這里被提出，它既不同于前文所述的浪漫而休閑的“慢城”，也不同于“綠色城市”“智慧城市”等概念；其強(qiáng)調(diào)城市應(yīng)在保持令人適意的運(yùn)轉(zhuǎn)速度的同時(shí)，營(yíng)造空間高效利用、能源節(jié)約、環(huán)境優(yōu)美、人與自然和諧相處的理想人居環(huán)境。在建設(shè)“美麗中國(guó)”的關(guān)鍵時(shí)期以及中國(guó)城鎮(zhèn)化邁入轉(zhuǎn)型提升的重要階段，設(shè)計(jì)師和建設(shè)者有必要認(rèn)識(shí)到“慢”的深刻內(nèi)涵，用“慢原則”去規(guī)劃、設(shè)計(jì)我們的城市。這些“慢原則”主要包括以下幾個(gè)方面：

第一，讓人流慢下來，通過將區(qū)域快速交通和局域慢行交通相結(jié)合，構(gòu)建慢行交通基礎(chǔ)設(shè)施。雖然發(fā)達(dá)的交通基礎(chǔ)設(shè)施是一座城市保持活力的重要基礎(chǔ)，但城市不應(yīng)放任快速道路肆意蔓延，而應(yīng)強(qiáng)調(diào)并保障行人和騎行者的出行空間，讓兒童、老人、殘障人士也能夠安全、有尊嚴(yán)地出行。尤其不要讓快速交通隔斷自然與人之間的聯(lián)系，避免沿城市濱水帶、山麓和綠地建造的高速道路將城與山水割裂。

第二，讓水流慢下來，構(gòu)建與水為友的生態(tài)系統(tǒng)。在工業(yè)文明理念的影響下，當(dāng)下的灌溉、施肥、排水等農(nóng)業(yè)管理活動(dòng)都以快速為目標(biāo)。然而，只有讓水流慢下來，植物才有時(shí)間吸收其中的養(yǎng)分（污染物），地下水才能得到補(bǔ)充，旱澇才能得到調(diào)節(jié)，土地才能得到有效滋潤(rùn)。慢的水流在景觀中可以是蜿蜒曲折的溪流、植被茂盛的湖區(qū)、鳥兒駐足的河床、深淺不一的坑塘和濕地，它們是野生動(dòng)植物的家園，也是詩意環(huán)境的生態(tài)基底。

第三，讓營(yíng)養(yǎng)流慢下來，打造循環(huán)流動(dòng)的物質(zhì)鏈。氮、磷、鉀等元素是維持生態(tài)系統(tǒng)可持續(xù)性的物質(zhì)基礎(chǔ)，它們?cè)谕恋?、水體、作物及人類之間循環(huán)流動(dòng)。工業(yè)文明下，營(yíng)養(yǎng)流被線性化、被分離和提取、被加速地生產(chǎn)和使用，而制成的化肥被迅速送到農(nóng)民手里，撒入田地，其中一大半通過渠化河道直接排入河湖，污染水體。將營(yíng)養(yǎng)流循環(huán)重新建立并利用起來是修復(fù)和健全生態(tài)系統(tǒng)的關(guān)鍵。

第四，讓建造慢下來，提高建造品質(zhì)，留住獨(dú)特的城市記憶。慢的建造意味著拒絕拆掉重來，意味著就地取材，意味著工匠精神。但這絕不是單純的“修舊如舊”，不是回到過去追求風(fēng)貌的統(tǒng)一，而是在創(chuàng)造適應(yīng)當(dāng)代人生活需求的環(huán)境的同時(shí)，留住鄉(xiāng)愁。在新舊的拼貼與穿插中，讓時(shí)間的腳步停留在交錯(cuò)的材料與空間之中，由此可以讓人們?cè)跁r(shí)間和空間的體驗(yàn)中流連忘返。

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

“人民對(duì)美好生活的向往，就是我們的奮斗目標(biāo)”[2]，同時(shí)，我們應(yīng)該認(rèn)識(shí)到，人們對(duì)美好生活的向往是分階段的、帶有時(shí)代局限性的，也是不斷發(fā)展的。在“快”仍然主導(dǎo)人居環(huán)境建設(shè)的當(dāng)下，我們切不可忘記人類的終極向往仍然是“仙境”和“天堂”，是永不過時(shí)的慢地方。

 

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

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

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

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

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

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

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

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

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

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

 

REFERENCES

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

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

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