design

Surging real estate markets, among other factors, have made US housing unaffordable to large segments of the population, especially young people. So much of it is designed for conventional nuclear families and upscale buyers seeking luxury amenities. For lower- and middle-income people, simply finding affordable housing is hard enough; it almost seems utopian to want housing with attractive public amenities, shared spaces, and a spirit of neighborliness and belonging.

Fortunately, a number of renegade architects, builders, and city planners see great potential in shared living arrangements. There are many varieties, from housing cooperatives and intentional communities to co-housing and communes. The common goal is to use innovative architectural and social design to make residential living more enjoyable and affordable.

In my latest podcast episode (Frontiers of Commoning, Ep. #78), I spoke with two notable architects – Neeraj Bhatia and Antje Steinmüller – who have intensively studied the social and economic dynamics of co-living. This is a relatively neglected field of inquiry in architecture, housing development, and urban policy. But as my two interviewees explained, commoning can play a powerful role in expanding this overlooked sector of housing. 

Neeraj Bhatia spent years as a San Francisco architect and urban designer at the California College of the Arts. His research – much of it conducted via The Open Workshop research-design project – has focused on commoning, infrastructure, housing, and urbanism. He recently joined the Columbia University Graduate School of Architecture, Planning and Preservation, and won the prestigious Rome Prize in Architecture for 2026-2027.

Bhatia first discovered the potential of collective living when he visited “The Embassy,” an urban commune in an old Edwardian house in San Francisco. When attending a public lecture there, some residents took him on a tour. 

“It was so incredible to see the type of work they were doing,” he recalled, “—the radicality of the ways that they were living, the experimentation in labor practices, the emotional support they were able to provide each other, this really high quality of life they were able to achieve in a very expensive city like San Francisco.” As a point of reference, he pointed out that San Francisco has a 200,000-unit shortfall of affordable housing relative to need.

John Thackara is one of the brilliant irregulars exploring how humankind can make the transition to a climate-friendly, relocalized, post-capitalist world. You can't pigeonhole him in any occupational category or disciplinary tradition because he is so effortlessly transversal. He blends his broadly international and nonsectarian perspective with the many particular projects that are Building the New.

This helps explain why Thackara's work is so appealing: It speaks to us as whole human beings where we live, in distinctive local circumstances. While rigorous and empirical, Thackara isn't constrained by the jargon and norms of a particular discipline or theory. Like so many designers, he lives on the messy creative edge where interesting new things are always emerging. (Check out his website at thackara.com.)

On my latest episode of Frontiers of Commoning (Episode #34), John and I have a spirited conversation about the things preoccupying him these days: how to design for bioregional, post-capitalist economies; the many local projects that are quietly making a new world; and corporate subterfuges such as "net zero," carbon offsets, and the financialization of nature.

Thackara, a Brit who lives in the south of France, has taught at major universities in Japan, China, and Italy, and held prominent posts at the Netherlands Design Institute and the Royal College of Art in the UK. Now an independent writer, activist, and designer, John avoids arid abstractions; he prefers to document the practical alternatives to capitalism popping up all over.

In recent weeks, we commoners have lost three great visionaries. Each spawned robust institutions and movements to carry their visions forward; the continuing vitality of their projects confirm that their spirits remain very much with us. We should pause to reflect on and celebrate their towering contributions.

I'm talking about the British architect/philosopher Christopher Alexander, who invented the "pattern language" approach to urban design and building; Edgar Cahn, the creative American legal activist who invented timebanking and cofounded Antioch School of Law; and Gustavo Esteva, the post-development thinker and founder of the Universidad de la Tierra in Oaxaca.

Christopher Alexander's Fearless Exploration into Aliveness and Design

I remember encountering Christopher Alexander's seminal book, A Pattern Language, in the late 1970s, a cultural moment that was erupting with all sorts of mind-blowing ideas. Alexander wanted to know why certain designs in architecture and urban spaces were consistently used across cultures and history. These include the proportions of space in rooms....the placement of windows....the design of public squares... the popularity of cafes in cities....among dozens of other forms. What accounts for their timeless appeal?   

Alexander and his coauthors came to see that beauty, grace, and spiritual satisfaction actually play vital roles in the design of everyday life and buildings. Certain designs embody aliveness! But that quality can only be seen through a certain prism, which is what Alexander set out to name and analyze. He called his method a pattern language.  

A pattern, in Alexander's view, describes "a problem that occurs over and over again in our environment, and then describes the core of the solution to that problem, in such a way that you can use this solution a million times over, without ever doing it the same way twice." 

Each solution is unique because the context of the problem -- the geography, culture, values, and history of the designers -- is always different. Yet there are regularities -- or patterns -- to be  identified and studied. In A Pattern Language, Alexander identified 253 interrelated patterns in urban and building design. 

As my late colleague Silke Helfrich and I began to think about the nature of commons as social systems, we saw how the pattern language methodology could help us explain how commons actually work -- because commons, like buildings, are not primarily about physical things. They are about the interactive social dynamics of humans as they engage with each other and the Earth.