Omer Arbel and Kulapat Yantrasast Dream Of Biological Concrete 

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The Vancouver-based designer and founder of Bocci, and LA-based Thai starchitect discuss the violence of architecture, sustainability and evolving in the age of material technology. 

Kulapat Yantrasast: Are you focusing on more installations these days?

 Omer Arbel: I love lighting, but in addition to an installation-based practice, where we do one-offs and very, very large monstrous, gigantic works that mostly have to do with light, I have returned to the architectural practice after a ten-year hiatus. What I am trying to do is cross all the disciplines and knit together a way of working where it doesn’t matter if it’s a commercial item, or a one-off, or a piece of architecture. There is a philosophy that unites all the work. And that is the idea, that a material and its intrinsic properties, chemistry, the mechanics and the physics of a material, are the generating impetus for form.

Yantrasast: So, a form flows from material kind of thing?  

Arbel: No, I just kind of tease or encourage the materials to get formed.  

Yantrasast: Isn’t that what Louis Kahn says, “You say to a brick, 'What do you want, brick?’”

Arbel: Yeah, exactly, but it’s already a brick. But we have to take a step back and think about clay. Or I try to find this transformation on a molecular level, and then try to see if I could allow that transformation to express...  

Yantrasast: Kind of like cooking almost? 

Arbel: Yes, exactly. I am very comfortable with that. Like cooking.  

Yantrasast: So, is concrete a protein?  

Arbel: I read the other day that concrete is the most abundant material on the planet other than water. That is kind of depressing. I have always loved concrete, concrete is the most amazing material, but it’s problematic because it produces almost ten percent of the carbon in the atmosphere. We should all stop using it, we should stop building things out of concrete, but my love for it is too great to stop.  

Yantrasast: Concrete needs a new binding agent.

Arbel: The only thing evil about it is cement. We just need to find replacements for cement. And there are, there are all these companies now using other kinds of binders. I even heard the other day that there is a biological one, like a bacteria, that replaces the cement. Imagine, so your concrete is kind of alive, you have to feed it, water it. (laughs)  

 Yantrasast: Yeah, like some kind of mushroom.

Arbel: It’s super great. We’ll see, but yes, I love concrete. I am finding ways to work with it differently. I have always been depressed by the fact that concrete’s liquidity or plasticity is not expressed in most constructions that you see. Everything is rectangular, and I think that’s dishonest in the highest order to the material’s nature, on the one hand, but also super wasteful, and expensive. So, we have worked with four or five different ways of trying to do that, developing a method of forming that allows the concrete to sort of express itself. And I want to keep going, especially with this whole idea of thinking of it as an animal instead of a liquid stone, a living organism in some sense. Then, what are the formal implications of that?

Yantrasast: It is a very classic ingredient, from Roman times even, but we haven’t evolved much from that in an age when you are 3D-printing buildings. When I saw your house, you seem to long for concrete to collaborate better with other materials. Can you talk about that?

 Arbel: So, the starting point, called 75, is this idea of trying to develop another way of forming concrete. And the thought we had was to pour it into fabrics instead of a wood framework, because fabrics stretch, and it responds to the weight of the material. In the experiments we also discovered that just naturally, because of the way a fabric stretches, it swells in exactly the places that you need it to be thicker from a structural perspective. So there is kind of an intrinsic efficiency. We developed a series of, what we call, the lily pads or the reverse trumpet forms. It is essentially a series of geotextiles, which is a woven tarp stretched between plywood ribs. Everything is organized in a radial pattern that flute up, in some instances as high as 30 ft. tall. Our approach to that architecture is to think of it almost as if they were found objects. As if I had arrived at the site and discovered these ruins of archeological remains that are sort of aggressive.   

Yantrasast: Yeah, in the last ten years, you know, people have dealt with quite a bit of that, because at the end of the day, you need a cavity, and you need the concrete to define that cavity. 

Arbel: The house is on an agricultural field. I was always moved by this Edward Hopper painting, where the field came right up to the edge of the house. So, we thought of the agricultural field almost as if it were a carpet draped over this archeological site.   

Yantrasast: You are known as a lighting designer. Is light material, and if so, what is the DNA of light?

 Arbel: This is a theme that I keep returning to, which is the idea of thickening an atmosphere. When you go to Mexico City, or a city that is very polluted, you see that the sunbeams have to go through so much particulate on the way to your eye. It’s depressing, but it’s also the most beautiful thing, and it captures the nuance of light and texture. And I think that is something I try to do in the architectural projects, but also in my lighting practice. And in the installation work, is this idea of thickening the atmosphere, almost thinking of light as if it were liquid, and trying to place many things in its way. I was thinking of the rooms as if there were giant sponges sucking in light as if it were a liquid. That might come from a childhood spent in the desert environment, where sun was abundant and syrupy, not like here where it is very crisp, a much dustier sort of light.   

Yantrasast: I remember a long time ago, I took Toyo Ito, who is a good friend and someone I admire, I met him in Japan, but we went to Thailand together, he loved Thailand. He was so fascinated by Thai rivers. In Japan, the water is so clear, almost like sake, and maybe because it’s a mountainous country,  the river is flowing quite fast to go to the ocean. Whereas in Thailand it is almost like a very thick soup. It is kind of an alluvial plain and we don’t have a lot of mountains. The water is flowing very slowly to the ocean. Because of the soil and everything, it is very brownish, sticky. And, he was blown away by the fact that even water is so different. Even though his work was sort of all about transparency and clarity, he liked that water can thicken. That also makes us human, that makes us more organic. Of course, you are making something very humane, something that people can live in.

Arbel: Because architecture is violent, I think, when it’s good architecture it has a kind of violence to it.  

Yantrasast: Yeah. 

Arbel: And to start to think of the idea of domesticity, or even the idea of coziness. These things are at odds with the violence of architecture. The best architecture is able to make the violence comfortable. 

Yantrasast: I thought a lot about that too, which comes back to the subject of order and chaos. I think the art of architecture needs to have a sense of clarity. It is monumental, it is inhumane in scale, and it has to be a manifesto of something that is not alive itself, even though it grew out of life. It has to be surreal. Look at the results of modernism, whether it is Chandigarh or Brasilia. Like you say, it is so violent, it is so out of human sentiment and logic that it’s hostile.  

Arbel: Yes.  

Yantrasast: What are some of your design principles? 

Arbel: It has been to find form in an intrinsic material quality. Like you mentioned, you can 3D print with concrete, you can 3D print with anything. It is true that in the next decade, or next two decades, we will be at a point where anything that can be imagined we will be able to create and produce in perfect fidelity, printed in any kind of material. So, imagine a world where we can make anything. What is worthwhile? What should we make? It becomes a really hard problem and so, for me, the forms on some level are born of a very specific chemical reaction, or mechanical action.

Yantrasast: So, let’s talk about sustainability. It’s a big word. 

Arbel: Yeah, there are two ways to talk about it. One thing that I think about is if we have buildings, or objects, that have a cultural relevance, that are purely made to delight people, then it is less likely to be demolished or replaced. That is the most basic sustainability principle for architecture. The second thing is the trench warfare of being involved in making anything where you have to constantly be aware. I love concrete so much but learned that concrete is just this toxic and evil material that is dumping all this carbon dioxide into the atmosphere. What is the answer? Stop using concrete? No, you need to find ways to work with concrete, find out who is working with new kinds of concrete. We did an analysis on the fabric forming method and found that there is forty percent less embodied energy in these forms. Because fabric is just easier to stretch than wood would be to nail together. Way less materials, they are not thrown away after.  

Yantrasast: I think, when you look at the history of concrete, people were actually efficient before. If you look at someone like Anton García-Abril, who made that chapel, he put the hay in there and he put the concrete over the hay and when it was done he sent a cow to eat the hay. A lot of this really depends on these specific locations. But I love your idea of how we evolve in the age of material technology. What about your new space in Berlin? Is it like a showroom?  

Arbel: No, it’s like an old foundry. It’s enormous; it’s like five buildings. We have been active in Berlin for eight years and at the moment we occupy a courthouse. It was a derelict courthouse when we found it; 150 years old. It has been renovated and it has been, up to now, our showroom where we have been able to exhibit things. I was always thinking of it more as a library for old ideas. All our experiments end up there. We generally don’t respond to opportunities, we just produce work. And then when opportunities come we sort of match the idea to the opportunity. It served as an archive of ideas, and also as a laboratory to explore new pieces before they were ready. 

Yantrasast: Most of the objects are being made in Vancouver?  

Arbel: Yes, everything is made in Vancouver. We have a few small collaborations with glass shops in the Czech Republic, the bohemian glass region of the Czech republic. But most of the work is made in our studio. 

Yantrasast: We just announced a very big opera house in Russia, in which we have a big glass chandelier. I do like the idea of how light is not explored enough in architectural thinking. It’s always an afterthought. I was reading a book this morning about the Light and Space artists in LA. You have someone like James Turrell, you have Peter Alexander, and you have the Venice School. It did not talk about the theory; it did not talk about the execution of it. So, how has the art of Light and Space, which is so prominent in Southern California, never penetrated beyond the surface? A lot of people are now bringing music, bringing colors, and perceptions, and smells, into this fundamental art form. And I feel like that is fundamental, it is architecture. I want light to come in and, like you mentioned, the space would be like a sponge. And how is this sponge absorbing light, not just passively reacting to it? It feels like the art form of the future. Any thoughts on that?   

Arbel: It just sounds great. (laughs)

Yantrasast: Because as an architect you make space, you make objects and material. But as a lighting designer you create objects that illuminate.

Arbel: An object occupies the space. It perhaps has architectural ramifications, but in general is surrounded by empty space. But as an architect you create the outlines of the empty space. So it’s kind of the opposite approach. And I always think that architects make great sculptors or industrial designers but it does not really work the other way around. Industrial designers do a terrible, terrible job when they try to make space. And I think it is because you can’t think of a building as just a big object.

Yantrasast: Yeah, you are absolutely right. Even someone like Sottsass, who had really set a strong language, but when I see some of his houses, I’m like, “Hmmm.” But I think, as you say, this art of space and form as an architect, in a way, we are making space, but we are also making form. The Europeans tend to be better at space because they don’t have a lot of forms to build. The whole thing was already built. The Asians tend to be more form-based because there are a lot of places to build. There is almost a kind of dichotomy. But, more and more, people find difficulty with space, space is not real for most people anymore, because of digital media. Now you zoom in, you zoom out on the computer, and the scale of it is completely odd. You can’t put yourself into it. It is troubling in a sense, but it also gives you a sense of freedom.


This interview was published in Autre’s Spring/Summer 2020 “Edge Of Chaos” issue. Omer Arbel will present a new solo exhibition of architectural works in progress at Aedes Architekturforum in Berlin. From 28th August until 22nd October, 2020, the show 75, 86, 91, 94 will document a series of major innovations within Arbel’s ongoing experimental practice. Kulapat Yantrasast is a founding partner and Creative Director of wHY. He and his team are working on multiple current projects.


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A Transcendental Storehouse For Culture: An Interview Of Lauren Halsey

text by Taliah Mancini

photographs by Oliver Kupper


Lauren Halsey’s dream-world is cosmic, funky, carpeted, and technicolored; an atemporal, fantastical, and hyperreal vision of black liberation which she conjures via site-specific installations that celebrate her childhood home.

Iconography and aesthetics (not to mention philosophy, lived experiences, and informal economies) of the diaspora serve as Halsey’s blueprint. Manipulating found objects and cultural artifacts from South Central, she deftly plays the past and present off one another to build a black utopia outside of time. Incorporating, for example, smashed-CD’s, aquarium plants, artificial crystals and rocks, hair extension packs, incense oils, aerosol spray cans, pan-African flags, tchotchkes, figurines, and black-business signage, she shapes a community-based, architecturally-rooted, afro-futurist cosmology.

Perhaps most explicitly, Halsey’s work is embedded in a spatial analysis of racial capitalism. Recognizing the power of oppressive built environments, she works to dismantle hegemony’s spatial ordering—a subversive move against cultural erasure and panoptical city planning. In response to the calculated displacement targeting South Central, she invests in her own architecture, preserving black-owned shops and community spaces by archiving her long-time home. She not only presents a cutting critique of the modern consumer economy but also an active re-constructing of heterotopia.

Creatively and politically, Halsey has carved out a space for herself in an art world that is often complicit in the very systems she re-imagines. With installations that are reminiscent of few conventional object-oriented art works, she is creating a new visual genre, pushing those who enter her fantasy to re-envision the perspective-altering potentials of the visual, aural, sensorial, and spatial. And, firmly rooted in love for her neighborhood, her work is defined in equal measure by healing from trauma and honoring history. Halsey’s dream-world is a moving through abuse to create new realities; an optimistic, grounded, and empowered archiving of the future.  

TALIAH MANCINI: To start, what does your neighborhood mean to you?

LAUREN HALSEY: Neighborhood Pride, Gorgeous color palettes and aesthetics, Black history as it relates to The Great Migration, Family History, My future.

MANCINI: When did you begin creating art?

HALSEY: Intentionally in the 12th grade. Oddly enough one of our first art projects was a carving project that I’m revisiting for my upcoming public project, The Crenshaw District Hieroglyph Project. I was already intrigued and deeply obsessed with collecting and creating records in my notebooks. The 12th grade carving project gave me the form.

MANCINI: I’ve seen pictures of your early maximalist collages. Did your documenting of South Central emerge with these Photoshopped images?

HALSEY: No, documenting and archiving signs, posters, mix CDs, parties, menus, incense n oils, party flyers, hairstyles, bus routes, businesses, knick knacks, t-shirts, greeting cards, local landmarks, city blocks, voices, etc. was already happening. I used the archive I was engaging to create the maximalist blueprints of my neighborhood a few years later when I took my first Photoshop class at El Camino Community College.

MANCINI: Your work is, most notably, a community-based practice. Where does that process start, both conceptually and physically?

HALSEY: With all of the odds already stacked against working class black and brown folks in low income neighborhoods in LA (food, education, police, housing, etc), I can’t imagine not having a community-based practice. My interest is to not only affirm folks through my practice/the artwork but most importantly to do so with tangible results: paid jobs, transcendent programming, free resources and workshops. My upcoming public project, The Crenshaw District Hieroglyph Project will address this conceptually and physically. Here’s a blurb on it:

The Crenshaw District Hieroglyph Project (C.D.H.P.) is a hybrid public art installation and community market created in collaboration with the Crenshaw District that will build and reinforce local economies of South Central LA that can sustain the pressures of rapid gentrification. The Crenshaw District Hieroglyph Project will exist on an empty lot where over the course of a 3-6 month public installation, four autonomous 16 ft. hieroglyphic towers with open circulation will be constructed. Each tower will include a series of rooms covered in hieroglyphic-style engravings on the interiors and exteriors. Upon entering the structure, the public will be invited to make their own "hieroglyphs" by carving into a series of blank panels serving as a medium to express narratives, share news, honor community leaders, celebrate events, and leave obituaries or memorials. This visual archive of and for the neighborhood will allow community members the freedom to commemorate and monumentalize themselves and one another in a city (and nation) where the place-making strategies of black and brown subjects are increasingly deleted from the landscape.

Through programming that generates paid jobs and provides tangible resources through free workshops on entrepreneurship, The Crenshaw District Hieroglyph Project provides and examines how alternate modes of community building can take place, while providing community members productive inroads to be engaging with, participating in, and benefiting from the top-down pace of development encouraged by Los Angeles' economic imperatives. Importantly, the public project’s investment in community artmaking will document and inscribe into the four towers the plural experience of communities who rarely benefit from, for example, gentrifying landscapes that privilege the lives and experiences of upwardly mobile middle classes. The towers provide space for the city's most overlooked citizens to describe their iconographies, aesthetic styles, informal economies, leisure activities, celebrations, oppression, local histories, and potential futures in the form of a tangible community monument. It is my hope that the publics' engravings and the informal economies The Crenshaw District Hieroglyph Project creates will inspire productive dialogues about liberation for South Central LA from within, beginning with our dollars.

MANCINI: Your exploration of architecture is brilliant. When did you become interested in re-imagining the built environment?

HALSEY: I’ve always been deeply, deeply, deeply into PFunk. They empowered my imagination at a young age. Early on I was very intrigued by the space making that was happening with PFunk seamlessly on the scale of worlds (outerspace, place, blackness, queerness, me). They beamed me up and into their radical worlds without me ever having to leave my bedroom. They left me totally transformed, always. Who I was/am will always be enough to participate. That relationship to space making carries over to my work where I remix and propose new spaces with what we already have and who we already are, to conjure new reflections on self-determination, affirmation, community wealth building, love, Funk, etc.

My interest in architecture is also biographical as it relates to growing up and living in a LA with so much oppressive architecture and always having questions around who’s building our architecture for us.In architecture school, I became really into the dialog of 60’s/70’s fantasy architecture.

MANCINI: Can you talk about your play with architecture in reference to the resistance of gentrification in South Central?

HALSEY: I can’t omit architecture and our built environment outside of the convo of gentrification. There should be, and are many, responses. I’m interested in responding through interventions with “for us by us architecture.” An architecture that representationally and structurally comes from us to empower us. An architecture that doesn’t signify erasure to disempower us. A Funky architecture. An architecture that comes from our hands.

MANCINI: How do you describe the way funk (Parliament/Funkadelic, Gospel Funk, Jheri Curl Funk, etc.) informs your cosmic black utopia?

HALSEY: Density. Layers. Immersion. Maximalism. Control. Black Style. Black Aesthetics. Deep Time.



MANCINI: What about outer space?

HALSEY: Outer space is limitless. White supremacy, racism classism, sexism, nepotism, consumerism, etc. aren’t the order there. There’s great freedom in contextualizing my projections for the neighborhood in an infinity space without Earth’s baggage.

MANCINI: And nature?

HALSEY: Funkifying nature has a lot to do with my interest in fantasy nature. Seeing nature through Funk sounds. The effect of a Funk nature that’s an assemblage of multiple geographies while remixing and also, sampling place, texture, form via my own renditions of the landscape.

MANCINI: You grew up in South Central, spent time in New Haven for graduate school at Yale, and then moved back to your childhood home. What are your impressions of the LA art communities?

HALSEY: There are so many because of the enormous geographical spread in LA. I spend my downtime in Atlanta. I haven’t been consistently in LA long enough to truly belong to a community, but I think I’m forging one and beginning to join existing ones.

MANCINI: Where (and what) in Los Angeles inspires you?

HALSEY: Black LA, the beaches, the sunsets, bonfires, candy cars, ice cream trucks, the pan man, the elote man, the tamale man, signs, hair, sunsets, taco trucks, freeways at night, hot days, rooftop pools, walking, riding the bus, growing up in church, ceviche, paletas, soul food, my family, chasing lowriders, the roosters, the hills, everything.

MANCINI: How did “we still here, there” at MOCA come about?

HALSEY: I was researching Chinese grotto heavens and became interested in the Mogao Caves. I was intrigued by the cave as a super structure rock form but also, as its function as a transcendental storehouse for culture: research archives of lost cultures, specific histories, discourse and ideas. I proposed to MOCA that I would build a cave-grotto with a series of connected chambers and corridors marking the plurality of black daily cultural experiences in downtown South Central LA. Some chambers include local ephemera and iconographies (i.e. South Central superhero, Okeneus’s original collages, selections of incense n oils, black figurines, mix cds, local newspaper clippings, portraitures, etc.). Other moments will be more speculative, including imaginary of future South Central landscapes, memorials, miniature shrines and statues, poems, rock carvings and soundscapes. Conceptually, I wish to create an aesthetic-sociopolitical record and overview of contemporary South Central in order to mark the evolution and narrative shifts of neighborhoods as they are being increasingly deleted from the LA landscape. Community identities are being lost and some histories aren’t being preserved (i.e. displacement via market-rate condominiums, new stadiums, developments, etc). The long-term goal is to create a permanent public cave-grotto in my neighborhoods that centuries from now will be excavated and inhabited by the future.

MANCINI: It seems like an important component of the installation is you regularly changing the space. What is your role as “pharaoh, high-voltage Funkateer and master architect”?

HALSEY: I can’t give all of my recipes away but in a nutshell, Keep building, Keep visioning, Keep Funking so that the work isn’t a set or an eulogy of itself. It’s a living environment that will accumulate energy, poetics and an archive through the run of the exhibition.

MANCINI: In what ways is the installation connected to your on-going artistic project?

HALSEY: Preservation. Past/Future. Monument. Community. Archive.

MANCINI: What is next for you? Kindgom Splurge? Any new projects on the horizon?

HALSEY:The last iteration of Kingdom Splurge happened a couple years ago. It’s put to rest for now. The Crenshaw District Hieroglyph Project is next. I’m building a prototype architecture of it for the Hammer Museum’s Made in LA Show that opens in June.


we still here, there was curated by Lanka Tattersall. The exhibition is on view at MOCA Grand Avenue through September 3, 2018. Lauren Halsey will be in gallery every other week on alternating Fridays and Saturdays, beginning Saturday, March 10. For more details visit MOCA. Follow Lauren Halsey on Instagram @summeverythang. Follow AUTRE @autremagazine.