Bes, the Italian system for measuring well-being

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The Italian initiative (2010) on a multi-dimensional framework to measure equitable and sustainable well-being” (Bes is the acronym in Italian) is among the experiences quoted by Organisation for Economic Co-operation and Development (OECD). It was developed by the Italian National Institute of Statistics (Istat), together with the National Council for Economics and Labor (CNEL). In 2018 Istat published the 6th edition of the Annual report on well-being (Istat 2018) that contains information at national and regional level on 130 indicators that are considered to be able to represent this complex phenomenon. Measuring well-being can be seen as a three steps process:

  • the first step concerns the development of a shared definition of progress in the Italian society, by identifying the most relevant dimensions of well-being;
  • the second step relates to the selection of a set of high-quality statistical indicators that are representative of the different domains;
  • the third step consists in communicating the results of this process, informing citizens of indicator values, trends and differences among different groups of population.

(…) a sample of 45,000 people aged 14 years and over, representative of the population resident in Italy (…) The results of the consultations identified a total of 12 domains (…) The 12 selected domains are divided into 2 typologies, 9 of them are defined as outcome domains: health; education and training; work and life balance; economic well-being; social relationship; security; landscape and cultural heritage; environment; subjective well-being; (…) the remaining 3 domains are defined as drivers of well-being: politics and institutions; innovation, research and creativity; quality of services.

Excerpts from: Bacchini, Fabio, Barbara Baldazzi, Rita De Carli, Lorenzo Di Biagio, Miria Savioli, Maria Pia Sorvillo, Alessandra Tinto. “The Italian framework to measure well-being: towards the 2.0 version.” Growth Welfare Innovation Productivity (GroWInPro) Working Paper (2019), available here

CLIC: Circular models Leveraging Investments in Cultural heritage adaptive reuse

Info derived from the website: CLIC’s is an EU funded program currently running between 10 countries and 15 different partners. Its aim is to implement a European model of circular economy and circular city-region centered on the regeneration of cultural and natural capital. CLIC is a trans-disciplinary research project whose overarching goal is to identify evaluation tools, implement; validate and share circular financing, business and governance models for systemic adaptive reuse of cultural heritage and landscape. Among its many objectives is to develop and test innovative governance tools; to analyze hybrid financing; and to contribute to the operalization of the management change of the cultural landscape. For more click here

Akwé: Kon (“Ahgwégoh”) or "everything in creation"

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One of the main achievements of COP-7 was the adoption (decision VII/16 F) of the Akwé: Kon guidelines, the voluntary guidelines for the conduct of cultural, environmental and social impact assessment regarding developments proposed to take place on, or which are likely to impact on, sacred sites and on lands and waters traditionally occupied or used by indigenous and local communities. The Guidelines, which were named with a Mohawk term meaning “everything in creation”, provide a collaborative framework ensuring the full involvement of indigenous and local communities in the assessment of cultural, environmental and social impact of proposed developments on sacred sites and on lands and waters they have traditionally occupied. Moreover, guidance is provided on how to take into account traditional knowledge, innovations and practices as part of the impact-assessment processes and promote the use of appropriate technologies.

Full text available here

Booklet in English available here

What has happened after LA21?

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1998: International Council for Local Environmental Initiatives (ICLEI) identified five principles that were seen to characterize the LA21 initiative worldwide:

  • environmental objectives are linked with economic and social objectives
  • all groups in society are to be involved
  • measures and projects are based on ling-term objectives
  • impacts of local on global are measured
  • utilization of natural resources is based upon the rate at which new resources are formed
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1994: At the European level, the Aalborg Charter (emanating from the that year’s European local government LA21 conference in Denmark, at which the European Sustainable Cities and Towns Campaign was established) The commitments also represent a statement of intent by the signatory municipalities to work towards local sustainability. Municipalities both participate in the European Sustainable Cities and Towns Campaign, and adopt the 13 Commitments of the Charter

  • Notion and principle of sustainability
  • Local strategies towards sustainability
  • Sustainability as a creative, local, balance-seeking process
  • Resolving problems by negotiating outwards
  • Urban economy towards sustainability
  • Social equity for urban sustainability
  • Sustainable land-use patterns
  • Sustainable urban mobility patterns
  • Responsibility for the global climate
  • Prevention of eco-systems toxification
  • Local self-governance as a precondition
  • Citizens as key actors and the involvement of the community
  • Instruments and tools for urban management towards sustainability

Local Agenda 21

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Local Agenda 21 is conceptualized in chapter 28 of Agenda 21, which was adopted by 178 governments at the 1992 Rio Conference. Agenda 21 recognized that many environmental problems can be traced back to local communities and that local governments have an important role to play in implementing environmental programs and gathering community support. The objectives of Local Agenda 21, as stated in Agenda 21 are: a) ‘By 1996, most local authorities in each country should have undertaken a consultative process with their populations and achieved a consensus on “a local Agenda 21” for the community; b) By 1993, the international community should have initiated a consultative process aimed at increasing cooperation between local authorities; c) By 1994, representatives of associations of cities and other local authorities should have increased levels of cooperation and coordination with the goal of enhancing the exchange of information and experience among local authorities; d) All local authorities in each country should be encouraged to implement and monitor programmes which aim at ensuring that women and youth are represented in decision-making, planning and implementation processes.’ Adoption of Local Agenda 21 is voluntary. If adopted, the Agenda 21 objectives require local governments to consult with the local community; minority groups; business and industrial organisations to create a shared vision for future sustainable development and to develop integrated local environmental plans, policies and programs targeted at achieving sustainable development. The consultation process is designed to raise awareness and encouraged the formation of business partnerships and information and technical exchange programs. The most appropriate implementation method is not prescribed. Rather local government and the local community agree upon a suitable implementation method for their region. A 2001 survey by the ICLEI found that almost 6,500 local governments in 116 countries are committed to or are undertaking a Local Agenda 21 process. Countries with national campaigns were found to have more Local Agenda 21 participants than countries without.

THE GLOBAL DEVELOPMENT RESEARCH CENTER
Full text available here

The City of Being, the City of Doing and the City of Becoming

Fragment of Per Krohg, Byen og dens Oppland (The City and its Environs), Oslo City Hall, Oslo, 1940–1949. © Per Krohg / BONO 2018.

(…) Before modernity we lived in what could be referred to as the City of Being and Belonging, which amongst other things was also the crucible of culture, creativity, and consciousness. This is the compact, traditional city whose buildings line, define, and animate the public realm of streets, squares, and green spaces that are shaped in response to who we are so we feel that we belong and are at home. These elements of the public realm together form a coherent gestalt that is not mere residual space but is articulated to constitute the multiple stages of the theater of daily life. Within the contiguous fabric of spaces and framing buildings of such a city, we were the same persons wherever we were, known in all our aspects by all those around—an essential condition for acquiring self-knowledge and maturity. Most importantly, such cities served all of who we then were as humans, their experiential and symbolic richness nurturing the subjective self. The traditional City of Being started to fragment with the impact of polluting and noisy industry, and as mechanical public transport allowed the better off to move to the suburbs. This and the impact of modern planning—initially a set of defensive measures to protect against insalubrious industry and over-crowded housing conditions—led to the dispersal and loosening of the tight contiguities of the traditional city. This has resulted in the fragmented modern City of Doing—and of Dispersal, Disconnect, and Denial. In this City, free-standing buildings are distributed in a conceptual void in which you play out different roles in different parts of the city: parent at home, employee at the office, and passive consumer in many other parts. The emphasis on distributed specific functions (Doing) results in a machine for avoiding the chance encounters, complexities, and contradictions that lead to self-knowledge and psychological maturation. It also disrupts the continuities of the ever-present, ever-experiencing self that is the subject of the City of Being (…) To move beyond modernity, we need to recover the sense of community and belonging of the City of Being (…) we need to retain some of the dynamism of the City of Doing (…) This answer will be the City of Becoming, informed by an emerging and expanded sense of what it is to be fully human. This City will offer multiple ways to explore its richly diverse fabric and facilities and so discover ever more potentials in ourselves. The architecture of the City of Becoming will further expand and elaborate this role as it weaves a web of relationships in a way that encourages one to be aware and engaged, stretching you to all one could become. Instead of modernity’s isolated objects in a conceptual void, un-treasured and tarted up with smears of landscaping, the result would be a richly woven tapestry of relationships.

Peter Buchanan, Reweaving Webs of Relationships

Tour of the Monuments of Passaic, by Robert Smithson

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In September 1967, land artist Robert Smithson took a tour over Passaic in new Jersey* and created a short photo-essay to report his journey, entitled “A Tour of the Monuments of Passaic, New Jersey” later published in “Artforum” magazine, December edition. Interestingly, he names profane objects such as pipes and derelict spaces as monuments:

The bus passed over the first monument. I pulled the buzzer-cord and got off at the corner of Union Avenue and River Drive. The monument was a bridge that connected Bergen County with Passaic County (…) Along the Passaic River banks were many minor monuments such as concrete abutments that supported the shoulders of a new highway in the process of being built (…) As I walked north along what was left of River Drive, I saw a monument in the middle of the river—it was a pumping derrick with a long pipe attached to it (…) Nearby, on the river bank, was an artificial crater that contained a pale limpid pond of water, and from the side of the crater protruded six large pipes that gushed the water of the pond into the river. This constituted a monumental fountain that suggested six horizontal smokestacks that seemed to be flooding the river with liquid smoke (…) The last monument was a sand box or model desert.

Read the full Smithson article here

Smithson, says Maarten Overdijk in his ‘Monuments and Mental Maps‘ article in OASE 98, rejected conventional ideas about perception and cognition precisely because they did no justice to his experience and offered him no method to analyze or describe it. Instead, he had a preoccupation with space and the changing relations of place, location and map. In his ‘literary’ narrative of the Passaic, continues Overdijk, Smithson attempts a montage of descriptions; observations and reflections while shifting between different layers of time: “the psychological time of the individual, the social time of culture and its symbols, and the time of geological change.”

* Ellen Mara De Wachter revisited the locations captured in the photo-essay through a short film