From Rebecca Solnit's Wanderlust: A History of Walking (2001):
"[My friend] Sono's truck had been stolen from her West Oakland studio, and she told me that although everyone responded to it as a disaster, she wasn't all that sorry it was gone, or in a hurry to replace it. There was a joy, she said, to finding that her body was adequate to get her where she was going, and it was a gift to develop a more tangible, concrete relationship to her neighborhood and its residents. We talked about the more stately pace of time one has on foot and on public transportation, where things must be planned and scheduled beforehand, rather than rushed through at the last minute, and about the sense of place that can only be gained on foot. Many people nowadays live in a series of interiors -- home, car, gym, office, shops -- disconnected from each other. On foot everything stays connected, for while walking one occupies the spaces between those interiors in the same way one occupies those interiors. One lives in the whole world rather than interiors built up against it....
"I had told Sono about an ad I found in the Los Angeles Times a few months ago that I'd been thinking about ever since. It was for a CD-ROM encyclopedia, and the text that occupied a whole page read, 'You used to walk across town in the pouring rain to use our encyclopedias. We're pretty confident that we can get your kid to click and drag.' I think it was the kid's walk in the rain that constituted the real education, at least of the senses and the imagination. Perhaps the child with the CD-ROM encyclopedia will stray from the task at hand, but wandering in a book or a computer takes place within more constricted and less sensual parameters. It's the unpredictable incidents between official events that add up to a life, the incalculable that gives it value. Both rural and urban walking have for two centuries been prime ways of exploring the unpredictable and incalculable, but now they are under assault on many fronts.
"The multiplication of technologies in the name of efficiency is actually eradicating free time by making it possible to maximize the time and place for production and minimize the unstructured travel time between. New time-saving technologies make most workers more productive, not more free, in a world that seems to be accelerating around them. Too, the rhetoric of efficiency around these technologies suggests that what cannot be quantified cannot be valued -- that that vast array of pleasures which fall into the category of doing nothing in particular, of woolgathering, cloud-gazing, wandering, window-shopping, are nothing but voids to be filled by something more definite, more productive, or faster paced....
"The indeterminacy of a ramble, on which much may be discovered, is being replaced by the determinate shortest distance to be transversed with all possible speed, as well as by electronic transmissions that make real travel less necessary. As a member of the self-employed whose time saved by technology can be lavished on daydreams and meanders, I know these things have their uses, and use them -- a truck, a computer, a modem -- myself, but I fear their false urgency, their call to speed, their insistence that travel is less important than arrival. I like walking because it is slow, and I suspect that the mind, like the feet, works at about three miles an hour. If this is so, then modern life is moving faster than the speed of thought, or thoughtfulness."
Solnit returned to the subject of time in an essay for the London Review of Books last year:
"Nearly everyone I know feels that some quality of concentration they once possessed has been destroyed. Reading books has become hard; the mind keeps wanting to shift from whatever it is paying attention to to pay attention to something else. A restlessness has seized hold of many of us, a sense that we should be doing something else, no matter what we are doing, or doing at least two things at once, or going to check some other medium. It’s an anxiety about keeping up, about not being left out or getting behind. (Maybe it was a landmark when Paris Hilton answered her mobile phone while having sex while being videotaped a decade ago.)
"The older people I know are less affected because they don’t partake so much of new media, or because their habits of mind and time are entrenched. The really young swim like fish through the new media and hardly seem to know that life was ever different. But those of us in the middle feel a sense of loss. I think it is for a quality of time we no longer have, and that is hard to name and harder to imagine reclaiming. My time does not come in large, focused blocks, but in fragments and shards. The fault is my own, arguably, but it’s yours too – it’s the fault of everyone I know who rarely finds herself or himself with uninterrupted hours. We’re shattered. We’re breaking up.
"It’s hard, now, to be with someone else wholly, uninterruptedly, and it’s hard to be truly alone. The fine art of doing nothing in particular, also known as thinking, or musing, or introspection, or simply moments of being, was part of what happened when you walked from here to there alone, or stared out the train window, or contemplated the road, but the new technologies have flooded those open spaces."
Later in the piece she wonders
"if there will be a revolt against the quality of time the new technologies have brought us, as well as the corporations in charge of those technologies. Or perhaps there already has been, in a small, quiet way. The real point about the slow food movement was often missed. It wasn’t food. It was about doing something from scratch, with pleasure, all the way through, in the old methodical way we used to do things. That didn’t merely produce better food; it produced a better relationship to materials, processes and labour, notably your own, before the spoon reached your mouth. It produced pleasure in production as well as consumption. It made whole what is broken."
"Presence is far more intricate and rewarding an art than productivity. Ours is a culture that measures our worth as human beings by our efficiency, our earnings, our ability to perform this or that. The cult of productivity has its place, but worshipping at its altar daily robs us of the very capacity for joy and wonder that makes life worth living — for, as Annie Dillard memorably put it, 'how we spend our days is, of course, how we spend our lives.' "
Terry Tempest Williams, too, has questioned our culture's emphasis on speed, ease, productivity, and consumption. In her beautiful essay "Ode to Slowness" (Red, 2001), she reflects on her transition from the urban pace of Salt Lake City to the quiet rhythms of a village in the Utah desert, using language that echoes my own transition from Boston and New York City to the Arizona desert and rural England:
"My husband and I were comfortable in our urban routine," she writes," but one night over dinner her said, 'What if we are only living half-lives? What if there is something more?'
"We wanted more.
"We wanted less.
"We wanted more time, fewer distractions. We wanted more time together, time to write, to breathe, to be more conscious with our lives. We wanted to be closer to wild places where we could walk and witness the seasonal changes, even the changing constellations. And so we banked on the idea of a simpler life away from the city near the slickrock country we love. What we would lose in income, we would gain in sanity."
Time, she discovered, (as I, too, discovered), moves differently outside of the city.
"I am not so easily seduced by speed as I once was. I find that I have lost the desire to move that quickly in the world. To see how much I can get done in a day does not impress me any more. I don't think it's about getting older. It feels more like honoring the gravity in my own body in relationship to place. Survival. A rattlesnake coils; its tail shakes; the emptiness of the desert is evoked.
"I want my life to be a celebration of s l o w n e s s ."
As do I. Oh, as do I.