Where physical and digital spaces meet

For his dissertation at the University of Toronto, Hampton studied an extraordinary early experiment in wired living. In the mid-1990s, a consortium that included IBM and Apple helped raise more than $100 million to turn a new suburban development in Newmarket, Ontario, a Toronto suburb, into the neighborhood of the future. As houses went up, more than half of them got high-speed Internet (this in the age of dial-up), advanced browser software for their computers, a tool for videoconferencing between houses and a Napster-like tool for music sharing. He treated the other homes as a control group. From October 1997 through August 1999, Hampton lived in a basement apartment in the new development, observing and interviewing his neighbors.

Hampton found that, rather than isolating people, technology made them more connected. “It turns out the wired folk — they recognized like three times as many of their neighbors when asked,” Hampton said. Not only that, he said, they spoke with neighbors on the phone five times as often and attended more community events. Altogether, they were much more successful at addressing local problems, like speeding cars and a small spate of burglaries. They also used their Listserv to coordinate offline events, even sign-ups for a bowling league. Hampton was one of the first scholars to marshal evidence that the web might make people less atomized rather than more. Not only were people not opting out of bowling leagues — Robert Putnam’s famous metric for community engagement — for more screen time; they were also using their computers to opt in.
 

Lots more here, all interesting. Of course, since that time the iPhone and smartphones in general descended on the world and pushed us even deeper across the membrane separating the physical world from the digital one, but it's good to see actual quantitative research into the effects of technology. The reflexive reaction is generally negative.

Based on visits to parks and plazas in New York, Los Angeles, Seattle, Boston, Minneapolis, Montreal and Venice, Whyte and his acolytes formulated conclusions that were, for their time, counterintuitive. For example, he discovered that city people don’t actually like wide-open, uncluttered spaces. Despite the Modernist assumption that what harried urban people need are oases of nature in the city, if you bother to watch people, you see that they tend to prefer narrow streets, hustle and bustle, crowdedness. Build a high-rise with an acre of empty plaza around it, and the plaza may seem desolate, even dangerous. People will avoid it. If you want people to linger, he wrote, give them seating — but not just benches, which make it impossible for people to face one another. Movable chairs can be better. Also: Never cordon off a fountain. “It’s not right to put water before people and then keep them away from it,” Whyte wrote in his 1980 book, “The Social Life of Small Urban Spaces.” People want to splash, dip their toes, throw coins. He believed that dense greenery can make places feel less safe, that people find the fishbowl effect of sunken plazas disconcerting and, presciently, that food trucks draw crowds. Whyte’s insights were incorporated into 1975 revisions of New York’s zoning code, and the Bryant Park Corporation — credited with turning around the once-squalid park — bases its work on many of his principles.

 

The Social Life of Small Urban Spaces collects more of these fascinating observations on urban design from William Whyte. I browsed my friend's copy years ago and found a lot that was counter-intuitive to this armchair urban planner.

First off, mobile-phone use, which Hampton defined to include texting and using apps, was much lower than he expected. On the steps of the Met, only 3 percent of adults captured in all the samples were on their phones. It was highest at the northwest corner of Bryant Park, where the figure was 10 percent. More important, according to Hampton, was the fact that mobile-phone users tended to be alone, not in groups. People on the phone were not ignoring lunch partners or interrupting strolls with their lovers; rather, phone use seemed to be a way to pass the time while waiting to meet up with someone, or unwinding during a solo lunch break. Of course, there’s still the psychic toll, which we all know, of feeling tethered to your phone — even while relaxing at the park. But that’s a personal cost. From what Hampton could tell, the phones weren’t nearly as hard on our relationships as many suspect.

When I met Hampton, he proved this point by gesturing around us, at our fellow diners at the Bryant Park Grill, where we were eating on a beautiful summer day, and at the hundreds of others beyond us in the park, enjoying the sun at tables, in chairs and on the lawn beyond us. “In the busiest public spaces, where there are a lot of groups, like this kind of public space, it’s like 3 percent,” he said. “Three percent. I can’t even see someone on a cellphone right now, but yet how many times have you seen a story that says, ‘People on cellphones in public spaces is rude, it’s creating all sorts of problems, people are walking into traffic.’ I mean, we really have a strong sense that it’s everywhere.”

Hampton’s project offers an explanation for that misperception. It turns out that people like hanging out in public more than they used to, and those who most like hanging out are people using their phones. On the steps of the Met, “loiterers” — those present in at least two consecutive film samples, inhabiting the same area for 15 seconds or more — constituted 7 percent of the total (that is to say, the other 93 percent were just passing through). That was a 57 percent increase from 30 years earlier. And those using mobile phones there were five times as likely to “loiter” as other people. In other words, not that many people are talking, or reading, texting or playing Candy Crush on the phone, but those who do stick around longer.
 

It's commonly accepted that not only are smartphones are stealing people's attention from the real world, it's not socially healthy. Our attention spans are getting shorter, we are not paying attention to other people, our relationships are more shallow and transient when pulled through the narrow digital pipes of social networking services.

More omnipresent internet connectivity, smartphones, and the proliferation of Internet services that are never-ending firehoses of information of variable quality have turned the world into a giant information Skinner box, and I'm as guilty as anyone of succumbing to the temptation. Most of us spend more of our lives now retreating from the physical world into a world of information.

Is that inherently bad? Conventional wisdom has been a harsh judge, but for now I'm withholding judgment. I don't doubt there are some truly perverse downsides at the extremes on sociability, physical health, and perhaps even mental focus, but I'd love more in-depth discussion of the positives. For example, television, regarded in decades past as intellectually corrosive, has been proven to have significant positive social effects in countries where it becomes widespread.

Did the free market make us irrational?

A well-known example of irrational decision-making people's tendency to overvalue the things they own (I would pay $1 for a coffee mug but will demand $5 for an identical coffee mug that happens to be mine). This bias of "the mind" is called the "endowment effect" and is often assumed to be universal (and therefore explained as the work of evolution). But in this paper Coren Apicella, Eduardo Azevedo, James Fowler, and Nicholas A. Christakis found that some people and some minds don't have this bias at all. Rather than being built-in to human nature, they write, the endowment effect may be a habit of mind that people learn in market-oriented societies. If that's true, it means that (for this trait at least) the hunter-gatherers described in the research were more rational before they were exposed to modern capitalism.
 

Fascinating.

In any case, the other important lesson of this paper is that, as ever, theories about "the mind" shouldn't be based on tests run only on minds that are Western, Educated, Industrial, Rich and Democratic, or WEIRD. And that, more generally, it's always important to check one's assumptions about what is innate and universal in psychology. "Whenever a pattern of human behavior is widespread, there is reason to suspect that it might have something to do with our evolutionary history," a pair of biologists recently noted. True enough, but sometimes patterns of human behavior aren't as widespread as we want to believe, in our eagerness to spin a theory. (People have, in fact, tried to find a reason why the endowment effect must have evolved to be a part of every human psyche—for example, here.) The attractiveness of such theories should make everyone a little cautious about the generalizations on which they rest.

Gamifying savings

The lottery is the one pathway to wealth where poor people have an equal footing with rich people. Lottery players know the chance of getting rich with a lottery ticket is infinitesimally small. The point is that without one, the chance is zero.

What if saving could be like a lottery?

The idea of rewarding savings with prizes dates from at least 1694, when Britain, desperate to pay off war debt, lured savers with a jackpot. Prize-linked savings exist in some form in at least 18 countries today. Perhaps the experience most relevant for the United States is Britain’s Premium Bonds, established in 1956. The interest on the bonds isn’t repaid to the holders. Instead, it goes into a prize fund. Every pound savers put in (to a maximum of £30,000) gives them a chance to win a monthly £1 million jackpot plus a million different smaller prizes — all tax free. The program was begun as “Savings With a Thrill,” and the winning numbers were announced each month by celebrities.

At the program’s 50th anniversary, there was £32 billion in bonds — providing the government with capital at a cheaper rate than borrowing. Nearly 40 percent of Britain’s population — 23 million people — hold Premium Bonds. They are sometimes, but not always, the best savings deal — there is often a product whose return is better than the odds of what you’d win with Premium Bonds with average luck. But that’s the point: even though they might not be the left-brain choice, they get people to save.

From the NYTimes Fixes Blog, an idea to incentivize more savings. Doesn't sound any worse than most other ideas I've read to drive Americans to save more. In fact, it sounds better.

Snow Day

Artist Tomer Hanuka provides the cover image “Snow Day” for The New Yorker this week.

snow-day.jpg

It's actually an image he released as a print titled “Perfect Storm” many years ago. The morning the print went on sale I forgot to log on and by the time I remembered it had sold out. I still have pangs of regret that I wasn't reserve one. Otherwise I own many of his other prints, all of which are framed and hanging in my apartment.

“Snow is inherently nostalgic. It encourages you to travel back and think about your life. I think it’s something about the way it blankets reality, sort of erasing the present one dead pixel at a time. And that makes room for the past,” says Tomer Hanuka, about his image “Perfect Storm.”

*****

“I moved to New York in my early twenties, after being in the Israeli Army for three years,” Hanuka says. “I have this image of myself in my first rental apartment, sitting on the edge of the bed and staring at the window. You encounter the world as an adult for the first time—I think that’s what the story was about. That’s a powerful thing. Every window you stared through before was your parent’s world, and now, suddenly, you’re in a city. You’re washed with optimism and a sense of freedom—you’ve just been liberated and that’s amazing. And then you realize you can do very little, and it’s terribly disappointing. But the heartache and all that, that comes later.”
 

For more from Hanuka, browse some of his other illustrations online or purchase this book collection of many of his prints.