Research Assembly
UPTOWN 5 LABORATORY REPORT
July 1973
Table of Contents A
DOCUMENT
Chart B
FOUNDATIONAL FABRIC 1
OPERATIONAL IMAGES 2
COMMJNITY ENGAGEMENT 5
METHODOLOGICAL INSIGHTS 8
MOVEMENT IMPLICATIONS 11
METHODOLOGICAL APPENDICES
RESEARCH METHODS
Gridding Principles 12
Historical Research 13
Social Agencies Counting 14
Housing Density Model 15
TEMPLE METHODS
Parking Lot Miracle 16
Physical Services Survey 17
Paint Veal's BarBQue 18
People's Plaza 19
Lawrence Art Gallery 20
Car Park Cafe 21
Cabaret of Uptown 5 22
Poster: "Uptown is a Great Place " 23
Billboard 24
Uptown. 5 Tract 25
. Inkind Pitch 26
. GUILD METHODS
Guild Thrust Timeline 28
LENS Recruitment Models 29
LENS Contacts Profile Card 30
LENS Course Practics Model 31
LENS Businessmen's Lunch Model 32
LENS Followup Meeting 33
Auxiliary Strategies to Catalyze the Guild 34
GALAXY METHODS
Community Research Model 35
Galaxy Authorization Model 36
Church Categorization Model 37
Local Church Profile Form 38
; Local Church Visitation Screen 40
Clergy Profile Form 42
Clergy Visitation Model 43
Clergy Visitation Report Form 44
Nongrad Clergy Meal 45
Indirect Cultivation Procedure 46
Clergy Analysis and Journey Chart 47
Initial Contact Sheet Form 48
Grad Visitation Model 49
Grad Dinner 50
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THE FOUNDATIONAL FABRIC OF THE DEMONSTRATION
The Ecumenical Parish, Uptown 5, is a fact of history. It is an
operating, visible entity. Growing out of the human resurgence
we are experiencing, Uptown 5 is the manifestation of the social
vision built on the revolutionary philosophy exercised across
the movement and is the first fruit of the Summer '73 Research
Assembly. The resurgent times have required such a creation. By
holding man over against the indicative with constant reminders
of our global interrelationship, local man's participation in
building and caring for the structures of society has been made
clear and necessary. Uptown 5 becomes a strategic illustration
of this social vision wherein local or primal community rising
out of the new secular myth assumes responsibility for the economic,
cultural, and political dimensions of its life for the sake of
being a sign of possibility to the world. Utilizing the revolutionary
philosophy of creating structural change to allow local man global
participation in building his community for the sake of all, coupled
with the requirement of creating a new stance toward life through
the use of symbols Uptown 5 posits itself as a practical model
ready for duplication. The Movement's broad experience in building
5th City Experiments, Galaxies, and its research on the New Social
Vehicle provided the practical wisdom and training to quickly
assemble and move the model to concretion. The Summer '73 Research
Assembly provided the significant occasion for launching the practical
experiment on the Ecumenical Parish as it was both the culmination
of the Movement's research on the Guild and the Ecumenical Parish
and symbolically the moment of engaging the world.
THE COMPRERENSIVE IMAGE
An overall image showing the relationships of the tactical dynamics
enables a group to act. with a unified corporate thrust. The accompanying
diagram is an initial image that was used during July, 1973.
The movement presence catalyzes galaxy activity through such tactics
as clergy visitation and PLC recruitment. A second movement action
is the "end run", which involves direct activity to
involve the community through a LENS course and the formation
of a group or groups that are a preliminary guild. A third activity
is initiating signal events that create a sense of sacred space
and sacred time. We have termed this the temple dynamic. It generates
an atmosphere of possibility which catalyzes both the preliminary
guild and the galaxy.
The preliminary guild acts to create the galaxy by presenting
the historical church with a concrete demand for responsible action
in the community. Thus catalyzing the galaxy dynamic and pressure
from preliminary guilds represent a pincer effect on the church
which then moves toward the community. The guild which is the
direct caring force for the community is created by the swirl
activity thus initiated. The strategy of Uptown 5 Laboratory was
to do all of these dynamics simultaneously. The Laboratory acted
as the movement presence and through its activity was able to
get all the dynamics functioning to some extent in the first month
of community engagement. This swirl of activity intensified each
dynamic thus shortening the time required to initiate the Ecumenical
Parish.
THE PARISH TEMPLE
The temple dynamic within the Ecumenical Parish channels resurgence
into the creation of new civilization by impacting the community
with miracles, releasing awe, creating a sense of the sacredness
of the community geography and imparting a story of the greatness
of their destiny. A miracle is an imaginally impossible change
that occurs instantly. Rapid sequence timing of miracles as when
impossible changes happen every four days in a place where no
one can remember anything unusual, creates a sense of awe about
the places where the changes occur. The rapid sequence should
hit every section of the grid to comprehensively impact the community.
The miracles should be done incognito so the emphasis is on the
miracle and not on the group that did it.
Miracles capture the imagination of the community so people begin
to sense that a new time has arrived where there was just continual
sameness before. This newness catalyzes motivity. As when passersby
see the impossible happening, they feel drawn to get involved.
Miracles impact people at a level deeper than liberal idealism
and demonstrate seriousness far beyond dogoodism.
As the community begins to sense that it lives on sacred space
through the miracles, this sacred space can be given definition
through association with a community symbol such as the shape
of Uptown 5 grid. This defining of sacred space with a symbol
focuses community identity. When this spatially identified community
s impacted with a story of past, present, and future greatness
the citizens are called to a meaningful destiny that enables significant
engagement in primal community. The symbol of community identity
and the story of community destiny are disseminated through tracts'
murals' poster art, cabarets, festivals, and conversation. m is
awakening of the possibility of primal community prepares the
way for the work of the galaxy and the guild.
THE PARISH GUILD
The guild dynamic within the Ecumenical Parish releases the motivity
of the community for destinal service by calling into being a
self-conscious body of people who care comprehensively for the
parish. In order to make a deep but Widespread impact on the community
it is necessary to establish a broadlybased authorization
from important symbolic and actual leaders in civil and ecclesiastical
positions. This is best done by conveying a sense of authentic
care for the community by embodying the servant role. Identifying
and meeting latent guildsmen is accomplished by capturing the
imagination and releasing the spirit power present in the community.
A new style of visitation which honors the diversity of the community
and entices the person with a destinal vision of sharing the greatness
of the community with the whole world. The LENS course and its
follow-up awaken and solidify a decision of responsibility for
the community. Another way of intentionalizing the guildsmen is
the catalyzing of auxiliary groups formed around felt needs and
concerns. Through these efforts the parish guild emerges as a
self-conscious body of people who have decided to be responsible
for their geographical area. They understand their function as
providing comprehensive care for that community. Central to the
guild's ongoing life is the creation of stories end symbols about
its representational task and its continued rehearsal as a life-giving
dynamic.
THE PARISH GALAXY
The galaxy dynamic within the Ecumenical Parish is that historica1
key without which the guild dynamic has no grounding and the temple
dynamic has no depth. To initiate the galactic dynamic in Uptown
data on all fiftyfour churches within the parish boundaries
had to be gathered. The embodiment of the servant role was decided
as the key in the contacting of all churchmen. Openness to receive
all data and refraining from bracketing any church without due
consideration must be maintained from the beginning. Participation
is sought in every conceivable way in the life of any local congregation.
You are out to gather together churchmen for initial impact both
with one another, presence and with the presence of the Movemental
church. Every event, visit, or gathering with churchmen is a prePLC
contexting, with an eye on the future involvement of every possible
shred of greatness that lies within the bounds of the parish.
THE MOVEMENT PRESENCE
In order to create movemental presence in establishing the ecumenical
parish there are four roles to fill. These roles are as follows:
1) Catalytic stance, 2) Global vision, 3) Implemental wisdom,
and 4) Intentional style.
A catalyst is an invisible presence which creates visible signs
that enable a community to decide to become engaged in the life
around it. One of the visible signs was the creation of the Uptown
Park on the corner of Lawrence and Sheridan. The gathering of
the community to participate verba11y and physically in that event
gave permission for them to share in the delight and mystery of
seeing green grass spring up on a rocky parking lot. The catalyst
disappears but the sign remains. The implementation of specific
tactics to bring off these specific tasks and to break loose the
power of creativity within the community itself is a step toward
forming the ecumenical parish. The catalytic stance is always
that which holds up the global vision. Global vision points to
the possibility of creating a global society by cutting overagainst
the narrowed view of parochialism. This is evidenced in the style
of the disciplined , corporate body who manifests the role of
intentional style in several ways. For example, when people gathered
for the Car Park Cafe they were greeted by a body of people who
engaged in intentional conversation with those who attended. The
style of dress was intentional so that community people recognized
that style. Comments like "I know where you're from",
and "I looked out of my window fifteen minutes after I left
the car park café and everything was gone!" are witness
to the power of intentional style.
THE PREPARATORY RESEARCH
Previous to the initiating of the ecumenical parish the Chicago
Region had gridded the area down to the micro level. The laboratory
began at that point and developed additional grids and created
a new category to deal with the ambiguity of parish population
scope. Ideally, a parish is between fifteen and thirty thousand
persons. To deal with a parish of a size in excess of sixty thousand
people calls for another category of gridding which is called
the protoparish.
The history of Uptown was researched thoroughly to discover the
landmarks and symbols of its previous history. This was done concurrently
with a full scale social analysis, covering age, sex, race, community,
leadership, rents, types of housing, churches, and social agencies.
Rather than initiating the Ecumenical Parish with a comprehensive
problemat, it was decided to proceed in the creation of demonstration
signs that quickly catalyze a caring force, that released the
institutional church to a new urgency and commonness in its mission
and provided signs of possibility for the community at large.
The strategy was to unblock the paralysis of the community by
a series of deeds that called forth the total dynamic of the Ecumenical
Parish, which allows local man to significantly engage in the
alleviation of innocent suffering and the creation of the primal
community.
SACRED SPACE
The deeds in which the community engaged that began to redefine
the sacredness of time and space were: the cleaning and painting
of our own parking lot, and its continued maintenance; a survey
of the physical condition of a portion of the 46th ward of Chicago;
the painting of a BarBQue shack which serves as a
community node; the creation of a window art gallery in the E.I.
Kemper Building; the transformation of a 30 x 30 foot vacant lot
into a plaza with trees, shrubs, and grass; the initiation of
the Uptown Car Park Cafe on our parking lot at which community
merchants sold food and community residents provided the entertainment;
the performance of 3 cabarets, 2 in elders' hotels and one at
an historic public lounge; the distribution of posters throughout
the protoparish which proclaimed "Uptown is a great
place to be alive"; the erection of two outdoor billboards,
one similar to the posters distributed, the other portraying the
Guild Symbol with the words "a time of resurgence";
and finally the distribution of a tract giving the community the
possibility of living out of a new Uptown mythology.
The stance of the staff in performing these tasks was one of low
profile, calling attention to the community rather than to the
Institute. "Dothejob anddisappear"
was the method used to enable the awe to show through the deeds.
The "miracles" were patterned to occur every Wednesday
and every Saturday through the month of July. Care of property
other than our own demonstrated concern for the face of the total
community. Inkind contributions and minimal expenditures
for all events was emphasized to demonstrate the feasibility of
all such events. The Cabaret methodology of comedy, satire, music
and dance and the recreation of the community's story, with our
own identification as residents of Uptown, were basic.
The noted results of this work initiated the call to the community
to stand self-consciously before the sacredness of all space.
Through the physical transformation of property, the community
began to recover a sense of awe. Through the impacting events
and the call to engagement through the Cabaret dynamic the community
began to experience the sacredness of time. And, finally, through
our own demonstration of responsibility for the community through
billboards, posters and the care for personal property, the community
began to glimpse indicative care.
As the Uptown 5 community began to respond to these happenings
its cynicism began to give way to a new openness to the future,
and previous no's became yeses. Community members were released
to participate in the community events, and in some cases to begin
the transformation of their own property. A sense of guardianship
began to emerge as some community members vowed to protect the
transformed space.
THE CARING FORCE
The guild dynamic was brought to self-consciousness and began
to take preliminary form as a caring force by projecting an image
of the possibility of participating in the creation of a new society.
This was accomplished through a LENS course; the eliciting of
authorization for work in the community; catalyzing auxiliary
groups and bringing into being a self-conscious body of people
who care comprehensively for the parish. The LENS courses involved
recruitment, site selection, enablement and a follow-up meeting.
Course authorization was achieved through visits with key individuals
throughout the 4 weeks, and a businessmen's luncheon. The course
itself provided further authorization and with the visits established
the legitimacy of the Institute of Cultural Affairs' involvement
in the parish. At the same time analysis of the community yield
areas of manifest concern or need which were then used as the
focus for auxiliary groups formation from which to discover latent
guildsmen. Research, visits and other meetings in nine areas,
which corresponded with the 9 pressure points, resulted in numerous
prospects for a fall LENS course, participants for future activities
and a data file on the people and their web of relationships within
the community. The LENS follow-up meeting brought into being an
ongoing self-conscious body of people who concretized their decision
to care for the community by scheduling a fall LENS course and
1orming the initial recruitment machinery, 2 recruits for the
fall course stands as a sign. The LENS course gave a practical
vision for engagement that released the care already present and
initiated the preliminary forms for life expenditure.
THE CHURCH AWAKENMENT
In building the Ecumenical Parish through the galaxy dynamic,
the initiating strategy toward church awakenment was creating
a climate of trust through visitation of all clerical leaders
in the community. Every clergyman was contacted by phone for appointment
and visit or a friendly telephone conversation. An interest was
shown for each situation and ways to be of service were sought
out. All grads were visited in connection with the LENS course.
Invitations were extended to all clergy for a dinner or luncheon
at which time they were exposed to a larger vision of what the
movement is about. Around the meals opportunities were created
to offer to be of service speaking engagements, preaching
at services, miniconsults with clergy in social agencies,
staff meetings, teachers' meetings providing helpful models and
information, teaching a Bible course at an elder's home, Wednesday
evening church attendance, attendance at Sunday services, arranging
for a summer pulpit supply for a vacationing pastor, all combined
to reinforce our decision to be servants of the historical church.
Data was collected on every occasion and files and profiles of
clergy and churches were updated daily. As RS1 grads from
local churches and other churchmen were catalyzed through LENS,
and clergy emerged excited and interested on the other side of
the lunch and dinners, galactic possibilities began to take shape.
The compilation of data and profiles, bar charts, and holding
forms clearly indicated the most outstanding galaxy prospects
in the whole parish. They were organized in possible galactic
configurations and strategy and tactics laid out for target churches
four in each protoparish. Their journey toward galactic
participation has been catalyzed.
COMPREHENSIVE AUTHORIZATION
It is critical to obtain authorization from the community before
initiating engagement and to deepen and broaden it as one proceeds.
All of the successful activities one does in the community serve
to extend authorization. That is, each community event provides
additional authorization for succeeding events. However, we found
an intentional set of authorization tactics was necessary. One
key element of authorization is community residency "This
is our community." "We would like to know how we can
be responsible citizens."
The procedure of authorization used was to analyze the community
leadership in terms of the following four categories: symbolic
leaders, key leaders, middle leaders and grassroots leaders. We
used a means of action appropriate to each category. For symbolic
leaders we were out mainly to inform them of our activities through
periodic contacts in order to obtain an assenting nod (or lack
of opposition). Careful consideration of the order in which they
are seen as crucial. Key figures required regular interpretation
of our story in order to be able to give open endorsement. Middle
leaders are people in secondary positions throughout the community
that gave friendly affirmation of the work in response to our
support of their concerns. Grassroots leaders are the many people
who will actively support the task by being provided with opportunities
for significant engagement.
Authorization is dependent on the general goodwill of the total
community This is obtained by identification with local man and
honoring his concerns. One maintains a stance of affirmation of
the community, signaling one's intentions beforehand, and encouraging
involvement of every aspect of the community.
PROCEDURAL CONCEPTS
As we reflected on the methodology we employed we found four procedures
were most helpful: 1) rehearsing previous movement wisdom, 2)
grounding in the parish, 3) using indirect methods, and 4) suspending
our tactics within the dynamics of temple, guild, and galaxy.
It was crucial to begin by steeping ourselves in the social vision
and practical wisdom of the movement as contained in the NSV research,
5th city, Mowanjum, Hong Kong, and the local church experiment.
Particularly helpful was articulating the initiating steps that
were employed in the previous parish renewal experiments. We found
that intensive grounding in the community was key to providing
relevant tactics. We used familiar techniques such as intentional
walking in the community, observing the people, and doing historical
research but we intensified the impact through reflective conversations.
Questions such as "What faces do you remember?" or "Why
do people live here?" exposed us to the awe and possibility
of the parish. The indirect method we employed was to raise an
issue, discuss it briefly from one angle, go on to some other
subject, and then the next day raise it again from another direction.
The resulting, swirling effect not only produced good insights
into the tactics needed but also released the spirit of the corporate
group. Another valuable procedure was the development of tactics
suspended within the three dynamics of temple, guild, and galaxy.
We know that there were theoretical unclarities but we moved ahead
with a vision of the roles that these three needed to play in
the community. Then we found we were able to alter the particular
tactics as necessitated by the situation.
THE TEMPLE INSIGHTS
Implementing the Temple dynamics is enabling the recovery of the
sense of the sacred within the parish. (1) We discovered you must
first awaken awe in people through secular occasions before you
can establish a common focus for the sense of the sacred in a
particular spot. It is accomplished by occasioning fascination
in the face of latent skepticism and defeatism. Thus we created
a park on top of a rubble heap rather than trying to pump up local
religious institutions though later we know the latter
will be the focus of the sacred for the parish. (2) We discovered
there were miracles that transformed space and miracles that recreated
the community's history. The spatial miracles were signs of possibility
that moved men beyond their cynicism, awakening men that something
was happening in the community (the plaza, the art gallery, repainting
BarBQ shack), while those redefining the community's
history (into sacred history) created a new community mythology
(the tract, the Uptown posters and billboards, Cabarets, cafe).
(3) We discovered there were both focused signs and extensive
signs. The focused signs (either in one spot, or for a specific
audience such as a local alderman) should be clustered near a
symbolic center of the parish, both for authorization and creation
of a focus for the reawakened sense of the sacred. (4) In
the initiatory stages, the Temple dynamic uses visible signs as
an indirect tactic of awakening potentia1 guildsmen. Later, after
a core of leadership is functioning, it will be a direct tactic
with community participation in planning and carrying out miracles.
THE GUIID INSIGHTS
In the work of catalyzing the guild the key methodology is the
small core of disciplined people that provide a structural form
(e.g., LENS/follow-up) to elicit the lucidity, care, and sociological
relationships of local men, who already exist in a social web,
and, who, for that very reason are the latent guild. The element
that captures the imagination of a person for the future is the
creation and communication of the story of uniqueness about the
gifts of the community, which then release things as onevisit
recruitment decisions, immediate authorization for working in
the community, and the authentic mythology of the emerging global
research network. It is the indicative style in visitation that
evokes an eventful happening, touching key pressure point arenas
(e.g., basic role; with elders) inviting a person to participate
in a demonstration course to test its value for the community,
thereby breaking loose an immediate decision. Then the building
of corporate momentum within the task force, in relation to the
events catalyzed by the Temple and Galaxy, calls for maximum effective
sustained expenditure. The power of the LENS course is doubled
when the core of those recruited are locally related and focused
through an immediate follow-up that grounds their lucidity, care,
and expenditure in a viable mode of responsibility for the local
community. Finally, reliance on resurgence that is already totally
present permits the LENS grads to step into their own imperatives
from the discernment of the indicative situation.
THE GALAXY INSIGHTS
The galaxy dimension of the, lab saw that it was important to
maintain maximum flexibility relative to the galaxy while moving
to establish the galaxy on the most basic level. This meant working
generally toward all five galaxies in the parish while emphasizing
preparation for a parish galaxy and also a protoparish galaxy.
In this situation, if blocked at either level, a galaxy would
still be possible on the other level. The parish galaxy can also
be used as a base from which to replicate into the other protoparishes.
Secondly, the necessity of knowing the entire picture was reaffirmed.
Every church or sign of a church must be thoroughly investigated.
Full profiles on the clergy - including all interrelationships
must be created. Denominational and national affiliations must
be carefully explored as well as the basic theological and social
polarities of the community.
We discovered that it was possible to work with every background
in the religious spectrum (see page 38). With the "Reduced
Fundamentalism" the primary tactic was either careful bracketing
or a "good neighbor" stance. The "Social Fundamentalists"
were approached through indirect cultivation tactics such as informal
dropins, church clergy breakfasts and visits to 5th City. The
"Liturgical Liberals" were dealt with LENS, or through
direct appeal to their neglected liturgical tradition. The excitement
of ecumenical work was the main approach to the "Social liberals."
We saw the necessity of always working on several levels of approach
at one time including making friends, social cultivation,
affirmation of the clergy in their role as the church and direct
activation of the galaxy through the LENS and the guild. These
supplement direct PLC and RS1 recruitment and can be used
when direct recruitment is not possible.
THE UNLEASHED SPIRIT
The key methodological insight emerges as we engage in the creation
of the Ecumenical Parish. We experienced an unleashing of the
Spirit in the face of a many faceted and overwhelming task. The
insight is that clarification of the contradictions and the tactics
required to unblock that contradiction emerge when approached
through the three dynamics of the Ecumenical Parish: the Temple,
the Guild, and the galaxy. The tactics began to crystallize for
each group working through the particular dynamic and as a total
body as we saw the interrelatedness of the total dynamic, thus
creating a web of interrelated tactics. The major contradiction
became more clearly focused which in turn released each group
to move with one thrust. Through lengthy reporting and evaluation
sessions and corporate workshops, the rehearsal of happenings
broke loose new possibilities, made known key contacts and viable
paths of action that enabled very concrete action by each group.
This in turn enabled a confident stance that became a powerful
presence to the community. Without paralyzing anxiety, priorship
to the community was carried out in an enticing style rather than
an overpowering demand. The growing confidence in "being
on target" enabled the body to risk more and more concrete
community engagement as signs of the community's response on the
different fronts were rehearsed; i.e. LENS participation, the
Car Park Cafe, and three Cabarets. Thus the risks were always
related to reality. Like Dr. Lao, when out to transform a community,
discern the deep spirit issue and become the means of evoking
a depth spirit response, such is the style required to birth an
Ecumenical Parish wherever it might be.
CONCLUSION
The guild dynamic has been brought into being in Uptown 5 through
a breakopen LENS course, the Galaxy dynamic through direct
contact and nurture of community churches, and the Temple dynamic
through the creation of Sacred Space and Signs in the community.
But the task is far from done. Careful analysis of the work of
the Research Assembly with the practical experience of Uptown
5 Lab must be made. The question of how to replicate in the Local
Church Experiment, the experience gained in Uptown 5, and the
implications for the Galaxy, Guild and Temple dynamics as a key
to the Ecumenical Parish must be carefully weighed.
Plans for a two week practical lab in a Galaxy or metro must be
developed. Local research, field visits, Galaxy development must
be programmed to enable the impaction of a community with a LENS
course and the generation of the Guild, Galaxy, and Temple dynamics
through intensive follow-up. A communication network must be developed
to provide exchange of information and data for research.
Uptown 5 with its wide diversity of ethnic groups one bank in the community has staff capability in 27 languages - is a precursor of global cities of the future. It provides the opportunity for a prototype Ecumenical Parish as a model for the World.
The first principle is that of holding global commonality. At
present the movement is working on a rationale of sixes from continents
to parishes, and then below that in five parts.
The second principle is that of equal population. We symbolize
that our care for all men is on the basis of an objective construct.
The basic unit of this primal community is the parish, by dividing
at each level into portions of roughly equal population.
The third principle is that of designing a symbolic grid that
has a powerful artistic impact. This implies the fewest number
of lines with a minimum number of intersections. It also means
looking for simple distinctive characteristics, such as a slanting
line or a single arc, to give the grid a distinctive character.
The fourth principle is that of honoring existing consciousness.
People usually have a name or names for the place in which they
live. The movement looks for the most symbolic name, analyzing
historical community as well as the present names of nodes, landmarks,
institutions and businesses. Existing consciousness is influenced
by political divisions, governmental service, neighborhood renewal
projects, etc. These can often be identified by telephone company
'neighborhood' directory divisions, census tracts, school districts,
etc. Existing consciousness is also honored by maintaining maximum
geographical compactness. People usually find it difficult to
relate to a long, thin parish. The "feel" of a neighborhood
must be considered as well. This includes such things as type,
age, and condition of residences, ethnic populations, businesses,
and visual impact like hills or treeshaded streets.
The fifth principle is that of traffic patterns. There are obvious barriers to local traffic such as mountains, lakes, rivers, railroad tracks, and expressways. me traffic flow patterns are also Influenced by arterial streets, expressway exits and street patterns. One can often make local divisions on the basis of whether the houses face the NorthSouth or the EastWest streets. The final consideration is the patterns of movement to and from commercial, shopping, and recreational nodes. A community often focuses around a shopping center, so that one makes the larger division around the area it serves, and then makes smaller divisions in quarters or wedges around it. These wedges are united by their common traffic flow and consciousness of their relationship to the node.