Passages, as I can summarize the past three blogs, are a kind of non-places where you have to spend some time when being between a past destination (the place you left) and a future destination (the place of your planned arrival); that are ahistoric; and that make you into an isolated no-one (someone with no identity without any relations with the others around unless they are your “co-passengers”, i.e. the people you are travelling with or what else you are doing there in the passage-space). Moreover, passages are constructed non-places: they have been made as passages as ways for directing and guiding people. The most conspicuous examples are roads for through traffic, like highways, and waiting rooms. I’ll not try to give an enumeration or classification of kinds of passages but what strikes me is that the phenomenon of passages looks like a modern version of the Panopticon that has been designed by Jeremy Bentham around 1790. Some readers may remember that long ago I have talked already about the panopticon, namely in my blog dated Dec. 21, 2009. For those who don’t I’ll repeat what I said there (the quotation is from Elisheva Sadan, Empowerment and Community Planning, e-book version, 2004: www.mpow.org/elisheva_sadan_empowerment_intro.pdf ; p. 62): “ ‘The Panopticon is an eight-sided building surrounded by a wall, with a tower at the center. The … occupants of the structure sit in cells located on floors around the wall. The cells have two apertures – one for light, facing outwards through the wall, and one facing the inner courtyard and the tower. The cells are completely separated from one another by means of walls. … Overseers sit in the tower and observe what happens in every cell. The [occupants] are isolated from one another, and exposed to constant observation. Since they cannot know when they are being observed, they supervise their behavior themselves.’ As Foucault in Discipline and punish (Peregrine Books, 1979: p. 200) explains, the structure can be used ‘to shut up in each cell a madman, a patient, a condemned man, a worker or a schoolboy’ ”, or, as I had added there, any other person that you want to observe in this way. Essential for my comparison is that a panopticon is based on the idea of secretly observing and controlling what people do. What I also added there, but what I want to repeat here only as something to think about: From that perspective, a panopticon is nothing else but Big Brother before the expression existed.Why are passages as defined here like a modern version of Bentham’s Panopticon? It’s true that you are not forced to travel from A to B or what kind of activity you do so that you need to use a passage. (But was a prisoner forced to steal or murder?) But once you have left A – and in what follows I’ll substantiate my point with the traffic case, but I think that it is easy to extend it analogously to other cases – you are almost coerced to do what the road planner (so actually the State) wants you to do on pain of traffic jams, long driving times, being lost and other unpleasantnesses, including fines sometimes. Road signs and route signs, traffic signs, roundabouts, feeder roads, highways and what more discipline the traffic to follow the prescribed roads. And like prisoners in a prison, most drivers voluntary obey the orders given by the signs and signals for, as said, not doing so is punished somehow. The comparison with the Panopticon (and Big Brother!) is even more real: Everywhere surveillance cameras keep an eye on what you and the other drivers do so that it is possible to intervene if considered necessary, for instance by adjusting the speed of the drivers with road signs or traffic lights or by sending police or road workers where problems have been seen or are to be expected. Everyone is visible with the exception of the Regulator. Every driver is the object of information and discipline but not a subject of communication (you are just said or pushed what to do; never asked). This is the guarantee of order among this collection of isolated individuals in no-one’s land like in Bentham’s Panopticon (cf. Foucault id. pp. 200-1).