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From The American Society of Landscape Architects website:

Barefoot Artist

In the 1960s, amid rampant gang violence, drug crime, and white flight, Arthur Hall, a dancer and choreographer, created the Ile Ife Black Humanitarian Center in the poor and mostly African American community of Fairchild-Hartranft in north Philadelphia. The center successfully taught black culture, art, dance, and music in a safe space for decades. Then, in the 1980s, Lily Yeh, an art professor at the Philadelphia School of Fine Arts, got involved and grew the center into a neighborhood arts and cultural hub, the internationally-renowned Village of Arts & Humanities, which now teaches over 400 local students art, advocacy, and leadership after school every day.

Aviva Kapust, the current executive director of the Village, gave a tour of the project during the Trust for Public Land’s recent conference called the Nature of Communities. As we spent the morning walking through the network of 15 parks and plazas, which total some 15,000 square feet across multiple city blocks, Kapust explained that the Village’s public spaces have become “designated safe zones in the neighborhood.” While there is still high levels of crime in this part of Germantown, “it doesn’t happen here.” And while nearby painted houses are often “tagged” by local artists, who leave their unique signature, the murals that oversee the public spaces never are.

Yeh and the surrounding community slowly transformed vacant lots into public parks and plazas. Kapust said Yeh had no idea how to create a park, so she engaged the neighborhood kids, who then brought in their families. “Together, they undertook a process of co-creation,” learning as they went how to plant trees, mold cement benches, set sidewalks, create mosaics — building community all the while.

Kapust believes the space works so well because it “imports symbols from other cultures and projects then back out again.”

But the imagery Yeh selected also purposefully “signals guardianship.” Angels oversee pathways; spirit animals watch over the public spaces. “There is an intentional mesh of spiritual messages into something universal.”

Yeh just started building these spaces without city government permission, but now they actually own the parks and plazas, which brings its own set of challenges, including financial liability. And simply maintaining the spaces — not developing them — costs some $70,000 per year.

Meditation Park, which was created in the early 90s, is something Gaudi would have loved. A river is formed through mosaic tiles. Colors reflect the Islamic and West African cultures found in the neighborhood. James “Big Man” Maxton, a former drug addict, became the village’s long-time operations director and mosaic artist. The result of his work and many other volunteers is a “beautiful plaza, like something you would happen upon in Barcelona.”

A few doors down, Magical Garden is in the process of being revamped as a “natural habitat for urban wildlife.” Annuals are being replaced with perennials, and there will be natural stormwater management systems. Next door is a quarter-acre urban farm with permaculture plots, a solar-powered aquaponic system, and outdoor pizza oven, where culinary education and demonstrations are held.

Memorial Park, once a vacant lot, honors those who have died in the neighborhood to drug violence or addiction or lost their lives in the Vietnam War. The now-shuttered neighborhood high school had the highest number of alumni to die in Vietnam than any other school — some 64 students. Dream totems, made with a West African artist, invite visitors to remember.

Interestingly, not all the parks have been successful. Some of the ones farthest away from the village center are underused. Lion’s Park, for example, may be divested as it has become an “overgrown hazard,” said Kapust.

As gentrification creeps north, can there be a positive future for this unique arts and cultural neighborhood? Kapust says the Village is looking 25-30 years ahead and trying to figure out whether they should use “arts and culture to generate community economic development, or aim for community economic development, using arts as a tool; they are two separate things.” She added that whatever plays out, “we want to keep the needs of the people in this neighborhood at the forefront.”

Kapust wants to reach out to equitable developers as well, taking them a vision and plan for maintaining the character of the community. “The theory is 100 families is a manageable group. We could support those 100 families with jobs and their own homes for 100 years.” Those 100 families, who would take up about 5 blocks, can then maintain the neighborhood culture, support local shops, and create leverage. “It’s basically socialism,” Kapust laughed, or at least an expanded neighborhood cooperative. To make this happen, a workable financing model needs to be connected to the right non-profit developer.

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