“Now in Vienna there are ten pretty women,
There’s a shoulder where Death comes to cry.”
— Take this Waltz, Leonard Cohen
Urban Patterns | Vienna, Austria
by Dr. Mark David Major, AICP, CNU-A
Vienna is the capital and largest city of Austria with a population of about 1.8 million (2.6 million within the metropolitan area, nearly one-third of Austria’s population), and its cultural, economic, and political center. It is the 7th-largest city by population within city limits in the European Union. There is evidence of continuous habitation in Vienna since 500 BC when the site on the Danube River was first settled by the Celts. In 15 BC, the Romans fortified the frontier city they called “Vindobona” to guard the empire against Germanic tribes invading from the north. Vienna is known for its high quality of life. In a 2005 study of 127 world cities, the Economist Intelligence Unit ranked the city first (in a tie with Vancouver, Canada and San Francisco, USA) for the world’s most liveable cities (Source: Wikipedia).
The urban layout of Vienna is a classic European deformed grid with a series of open-angled diagonal routes radiating outward from center-to-edge and intersecting/overlaying with a series of ring/orbital roads, which similarly radiate outwards based on an increasing radius from center-to-edge, i.e. smaller rings in the center, successively larger in the periphery. As in other European cities, the deformed grid pattern in the oldest area of the city (more or less center above) is composed of smaller blocks and shorter streets. As the city has grown in size, the size of blocks and length of streets (and associated segments) have increased, which embeds the layout with a strongly consistent geometric logic (especially when blocks are examined in discrete terms) in its deformed grid pattern.
(Updated: May 18, 2017)
Urban Patterns is a series of posts from The Outlaw Urbanist presenting interesting examples of terrestrial patterns shaped by human intervention in the urban landscape over time.
Like Libya before it, Jihadists have infiltrated the pro-democracy rebellion in Syria while Hezbollah fighters enter the country in support of the tyrannical government of Bashar al-Assad. In essence, this rebellion now pits one model of tyranny against another with the democratic elements poised to be sidelined/eliminated once their immediate usefulness against the Assad government is over. Jihadists used the grassroots, pro-democracy protests of the Arab Spring as a springboard to political power in Egypt. Now Islamic-rooted Turkey Prime Minister Recep Tayyip Erdogan’s riot police used tear gas and pressurized water hoses in a dawn raid on Friday against a peaceful sit-in to prevent the uprooting of trees at a local park. The initial protest has expanded beyond urban renewal issues to demonstrations against new laws recently enacted that restrict the sale and advertising of alcohol and public displays of affection (i.e. kissing). The implications for the West of ‘losing Turkey’ (which already has a Jihadist-tainted government) are profound.
Our policy circles around the strategic signpost “to keep the oil flowing” while veering back and forth between (often mistaken) tactical assessments about what is easy (i.e. Libya, intervene; Afghanistan, surge) or what is hard (i.e. Syria, stay out of it; Iraq; get out), which is to say there is no coherent policy at all. This is no way for a “great” county and civilization (which we aspire to and often claim on behalf of the United States and Western Europe) to conduct its affairs. Given these conditions, it should not be a surprise to anyone the “huddle masses yearning to breathe free” on the Arab streets are befuddled and frustrated by the incoherent policies of the United States and Western Europe. After 9/11, the United States and Western Europe made a mistake. It was an honest mistake because it was born of anger but a mistake nonetheless. We thought Al-Qaeda’s attack was about us. It was not, it was about power. Subsequent events in the Middle East have demonstrated the agenda of the Jihadists is to achieve political power, oppress liberal-minded citizens and thought (such as Christianity), and accumulate power for its own sake. In his second augural address, George W. Bush attempted to frame the current threat on more solid footing as a struggle against tyranny, liberty versus oppression, and the dreams of freedom for the many in opposition to the pursuit of power by a few.
A new policy should include containment. We must develop a strategy for the Middle East to halt the expansion of Islamo-Fascism, which includes modernizing (perhaps even expanding) our nuclear deterrent and reconstituting the doctrine of having the military capacity to fight two wars simultaneously. As part of this containment strategy, we will have to recognize and accept we may lose some countries (like Egypt) along the way but, in the modern era of globalization, mass communications, and the internet, these are more likely to be temporary situations. A similar transition as witnessed during the Cold War is likely to occur at a much more rapid rate (taking years instead of decades). Finally, we must actively engage in destabilizing these tyrannical regimes by any means necessary, including clandestine activities, expanded intelligence gathering ‘on the ground’, Wi-Fi American Free (a modern adaption of the Radio Free Europe concept) and filtering financial support to grassroots democratic movements. Our view should be on the end game, not the distractions of the moment. And our end game should always be to grow the “tree of liberty” for all, lest we condemn more than 300 million people to the darkness.
About Kathleen Patrick
From this emerges meaning and function, a city of light and sound, movement and life, each particular in their own way but also a simulacrum of all that has come before and will arrive again. There is power in the disorder of the city and a power of magnitude to be discovered in its orderly manifestation. Neither is greater than the other nor the sum of the parts. Within this (dis)order we live and function, day to day, year to year. We shape and are shaped by the space of the city, we utilize its strategic provisions for seeing, going, and being and its infinite redundancies to pause, understand, reflect, perhaps even decide. The light we shine on the city reflects upon ourselves and, in seeking to better understand the city, we learn to incrementally know ourselves. The city is both static in the moment and dynamic across the seconds. It can be understood all at once but its parts in isolation are – often so – the genesis of intellectual aberration. The organism grows but the machine still operates and we are befuddled. The city is at once process and product, the thing already made and in the process of becoming, the Father seeding the land, the Mother birthing the child, and the child being born, a Trinity upon itself. However, this is not a Mystery of faith but a failure of understanding. We must conjecture, we must believe, we must hypothesize, and we must dissect and reassemble if we hope to intervene with wisdom in the space of the city. Let us delve into Beingness of the city to better understand its nature with hope and expectation instead of fear and trepidation. It is life revealed.
