ies that are forming. The relevant units may not be the single building or single zone. The new unities may be non-hierarchical, not mappable into continuous horizontal zones. There may be links to distant items, links across levels, items playing more than one role, links to objects formed by sets of other links. There are economic links to other stages of production or to similar industries or to cooperating groups. There are temporary links as project teams assemble and disband. There are family links dispersed about the area, and links due to educational patterns. There are links personally chosen in making a life for oneself or one's children, connecting widely dispersed items through automobile travel or electronic nets. There are elective discontinuous partial communities and partial selves. And on and on. Individuation and unification in the suburbs changes faster than the architecture. What then are we preserving? Our multiple communities are not static little regions lying next to one another in homogeneous neighborhoods. The multiple elements of society link, reach out, cross borders, within a complex order lived as interpenetrating. We might call them discontinuous quartiers. There are multiple communities hyperlinked, paratactic and spatially discontinuous within themselves. Even we ourselves are such unities. It is not true that each individual person occupies a primary place in only one sub-community. Many of us have identities that are divided among various subgroups and forms of life that do not articulate neatly together. We experience our roles and identities as items linked in complex non-hierarchical ways. There is a kind of subjectivity and community on the move among the list, living explicitly with and in the list, not as a single item on it. The list is self-conscious in new modes of interaction and unity. Such non-centered, non-hierarchical, hyper-linked life is hardly universal, but it increases. It has been celebrated and cursed. Many political, artistic, religious groups react against