Category Archives: Urban

Guy Debord, Drifting / Dérive (1958), Situationists

an abstract map with red arrows

Guy Debord, The Naked City

Guy Debord established the Situationist method of the dérive (drifting) as a playful technique for wandering through cities without the usual motives for movement (work or leisure activities), but instead the attractions of the terrain, with its “psycho-geographic” effects. (credit: Walk Ways catalog)

While similar to the flâneur, the dérive is influenced by urban studies (especially Henri Lefebvre). (credit: The Art of Walking: A Field Guide, 2012).

Read a more detailed account of the dérive from Debord’s “Theory of the Dérive,” first published in Internationale Situationniste #2 (Paris, December 1958): Debord-Theory_Of_The_Derive

Definition: Letting go of the usual reasons for walking – and being drawn by the affordances and attractions of the place.

The Drift or Dérive is one of the basic situationist practices advocated by Guy Debord and others. It’s a technique of rapid passage through varied ambiences. Dérives involve playful-constructive behaviour and an awareness of psychogeographical effects, and are thus quite different from the classic notions of journey or stroll.

Merlin Coverley mentions psychogeography has these core elements: [credit]

the political aspect,
a philosophy of opposition to the status quo,
this idea of walking, of walking the city in particular,
the idea of an urban movement,
and the psychological component of how human behaviour is affected by place

Recently the idea of the drift has been extended in the practice of Mythogeography, where its characteristics are described thus:

- Best with groups of between three and six.
- There should be no destination, only a starting point and a time. A journey to change space, not march through it.
- To drift something has to be at stake – status, certainty, identity, sleep.
- In a drift, self must be in some kind of jeopardy.
- There may need to be a catapult: starting at an unusual time of day, taking a taxi ride blindfold asking to be dropped off at a spot with no signage, leaping onto the first bus or tram you see.
- There may be a theme: wormholes, micro-worlds, peripheral vision – whatever you want.
- Be tourists in your own town.
- Use the things around you as if they were dramatic texts, act them out.
- “…on a ‘drift’ we found ourselves at a Moto Service Station on the edge of the city. In the restaurant they had a guarantee printed on little cards. They’d give you your money back if you weren’t “completely satisfied” with your meal. So we organised to meet there on our next drift with about 10 other people; we ate big breakfasts and asked for our money back, because, philosophically, a cooked breakfast could never ‘completely satisfy’ a socially and culturally healthy person, not ‘completely satisfy’ all their desires and passions, not a human being. We got the money, but more importantly numerous staff were commandeered to interview us and we turned a restaurant into a debate about desire and fulfilment.”
- The drift should be led by its periphery and guided by atmospheres not maps.
- A static drift: stay still and let the world drift to you.
- When you drift, use wrecked things you find to make new things (this is called détournement – using dead art and uncivil signs to create unfamiliar languages). Make situations: build miniature wooden villages, giant insects from branches, ritual doorways from burnt remnants, make a small model shed from the wood of a full-sized one and process it from shed to shed until you reach the sea. Construct things from what you find, enact imaginary searches, bogus investigations, gather testimonies for new religions. Just build!!! Leave stories, situations and constructions for any drifters that follow you, they’ll re-make them in their own ways.

Transcript of a Dérive

Credit to Jesse Bell, Notes on My Dunce Cap.

Time/Place begun:
Person/Persons a Party to the Initial Plan:
Description of the Dérive’s Shape:
Misunderstandings Created/ Discovered:
Signed/Dated:

Occupy Oakland protesters (2011) Photo by Noah Berger, Oakland

Connections to 21st Century

“In addition to inspiring artists, architects and urban planners, the Situationist International’s take-back of public space is credited as catalyzing the The Occupy movement.

“We are not just inspired by what happened in the Arab Spring recently, we are students of the Situationist movement…One of the key guys was Guy Debord, who wrote The Society of the Spectacle. The idea is that if you have a very powerful meme … and the moment is ripe, then that is enough to ignite a revolution. This is the background that we come out of.” – Kalle Lasn, editor and co-founder of Adbusters, the group and magazine credited for Occupy Wall Street’s initial concept and publicity.” (credit)

Exercises:

Credits and references:

Tehching Hsieh, One Year Performance (1981-82)

Tehching Hsieh, One Year Performance (1981) New York City

Outdoors Piece

“Tehching Hsieh is an endurance art champ whose projects take the form of dramatic lifestyle restrictions for the course of one year. In the work featured here, Hsieh lived for one year without entering any interior, be it a building or a vehicle.” (credit)

Teching Hseih, One Year Performance Statement (1981) New York City

Surrealism Connections

Definition of surrealism (credit): “A twentieth-century literary, philosophical and artistic movement that explored the workings of the mind, championing the irrational, the poetic and the revolutionary”

“As André Breton transferred his alliance [from Dada] to Surrealism, he continued hosting nocturnal strolls. In his 1937 novel with Jacqueline Lamba, “L’Amour Fou,” “he evokes the clamour of workers as well as revellers as they linger in the area, along with vegetables and rubbish spilling on the pavements and a profusion of other sensory experiences…past other personal ‘hubs’ in Breton’s sense of the city’s geography.”” (credit; David Pinder, “Urban Encounters: derives from Surrealism”)

Blois to Romorantin

Walk from Blois to Romorantin

In May 1924 the three founders of surrealism [including André Breton] set off haphazardly on foot on a 10-day stroll from Blois, a town picked at random from a map, to Romorantin (28 miles). Largely they “resolutely followed their lack of itinerary”, composing automatic texts during rest stops, and explored the relationship between waking life and dream life. The trip was peppered with hostility, fatigue, and disorientation, so they cut the erratic journey short.

This and further déambulations, or hypnosis via walking with disorienting loss of control, practised on the outskirts of Paris, were found expression in three novels:

Louis Aragon’s Le Paysan de Paris (1926) – describes two places in Paris in great detail, providing a realistic backdrop for surrealist spectacles such as the transformation of a shop into a seascape
André Breton’s Nadja (1928) – “one of the iconic works of the French surrealist movement”
Philippe Soupault‘s Les Dernières Nuits de Paris (1928)
see also Readux’s A little guide to the 15th Arrondissement, “a playful piece of surrealist flâneurie and psychogeography” by Roger Caillois, translated by Ryan Ruby; see article

“For the surrealists walking was about chance encounters and irrational meetings, an inspiration for their experimental writing (source).”

(credit)

Dada Connections

Tristan Tzara reads to the crowd at a “Dada excursion” at Saint-Julien-le-Pauvre church (1921) Paris

Shortly before the Dada group broke up, they advertised a series of excursions to “places that have no reason to exist.” (see poster below) These were banal places; they didn’t count the picturesque, historical interest, or sentimental value.

These trips were a way of rejecting art’s assigned urban spaces. They saw these trips as anti-art or a negation; a type of urban readymade that values spaces, actions, and experiences over objects. The dadaists wanted the total secularization of art to achieve a union between art and life, and the sublime and the quotidian. They took flânerie and raised it to the level of an aesthetic operation.

“Only one such field trip came to pass on April 14. At 3 p.m., a gaggle of Dada devotees met in the nondescript churchyard of Saint-Julien-le-Pauvre. André Breton read a manifesto and Georges Ribemont-Dessaignes parodied an official tour guide, reading arbitrary definitions from a dictionary as keys to monuments in the church yard. A scheduled auction of abstractions was cancelled due to rain, and a porcelain-repairer and peanut-seller orchestra never performed because they never showed up.”

The Dadaists understood the entertainment system of the tourism industry, which turns the city into a simulation of itself. They wanted to draw attention to this cultural void and celebrate banality or the absence of meaning.

“A month after the performance, André Breton wrote off the event’s failure, charging the audience’s expectations of and saturation in Dada antics with rendering them innocuous.” (credit; Claire Bishop, “Artificial Hells”, 66-70)

André Breton and Tristan Tzara, Excursions & Visites Dada / Premiere Visite (1921) Paris

“It was not a success, and remained the sole example. However they had an influence on getting people to look and look again, to notice and how to notice what you notice, daring to leap into the abyss and explore things in a different way.” (credit)

A dada poster and description

Phil Kline, Unsilent Night (1992- )

Phil Kline, Unsilent Night

(credit)

Unsilent Night is an original composition by Phil Kline, written specifically to be heard outdoors in the month of December. It takes the form of a street promenade in which the audience becomes the performer. Each participant gets one of four tracks of music in the form of a cassette, CD, or Mp3. Together all four tracks comprise Unsilent Night. The fact that the participants play different “parts” simultaneously helps create the special sound of the piece. Participants carry boomboxes, or anything that amplifies music, and simultaneously start playing the music. They then walk a carefully chosen route through their city’s streets, creating a unique mobile sound sculpture which is different from every listener’s perspective.

It all started in winter 1992, when Phil had an idea for a public artwork in the form of a holiday caroling party. He composed a multi-track electronic piece that was 45 minutes long (the length of one side of a cassette tape), invited a few dozen friends who gathered in Greenwich Village, gave each person a boombox with one of four tapes in it, and instructed everyone to hit PLAY at the same time. What followed was a sound unlike anything they had ever heard before: an evanescence filling the air, reverberating off the buildings and city streets as the crowd walked a pre-determined route. Phil says: “In effect, we became a city-block-long stereo system.”

The piece was so popular that it became an annual tradition, and then an international phenomenon, spreading across the USA and to other countries worldwide. Since 1992, it has been presented in 101 cities and four continents, drawing thousands of participants in cities like New York and San Francisco.

About his inspiration in starting Unsilent Night, Phil says: “It was a combination of my love for experimental electronic music and memories of Christmas caroling as a kid in Ohio.”

Flavorpill describes the New York event as:

“An annual seasonal favorite, Unsilent Night is an open procession for an unlimited number of boomboxes that starts under the arch of Washington Square Park. Musically, it begins with delicate strains of Phil Kline’s composition rising as marchers turn their boomboxes up to 10 and wind their way through the streets of the East Village, enveloped in the bubble of Kline’s glorious ambient score. Unsilent Night’s pageant ends under the giant elm in Tompkins Square as the final notes once again reach up to the heavens, offering thanks for the past 45 minutes of joy and redemption.”

Gwen MacGregor, 3 Months New York/ Toronto (2004)

Video still. CREDIT: //www.gwenmacgregor.com/three_months_new_york_toronto.html

GPS Series – 3 months New York / Toronto

VIDEO

single-channel video, duration two minutes, 2004; exhibited: librairie-galerie Histoire de l’oeil, Marseilles, France; Rencontres Internationales Paris–Berlin, Circulo de Bellas Artes, Madrid, Spain; Theatre Babylon, Berlin, Germany, 2007; Transmedia Dundas Square, Year 01 Artist-run Centre, Toronto, 2006

THE FIRST OF THE GPS SERIES, this animation charts my movements for three months in New York and in Toronto. Each day is drawn and then partially fades to allow the day to be seen in the context of the accumulation. By leaving the page white, the identity of the locations are revealed over time. In this way the works uses walking as a creative drawing tool.

ABOUT THE GPS SERIES:
Since 2004 I have been carrying a GPS everywhere I go to record my movements. This raw data is used to create animated drawings for an ongoing series.

[CREDIT]

Danica Phelps, Walking 9-5 Series

Graphite on folded paper, 30.625 x 20.5 inches; CREDIT: //www.mutualart.com/Artwork/Walking-9-5–Graz/D328CC010A678FB5

“Walking 9-5, March 21, 2001, Greenpoint, Brooklyn to Riverdale, Bronx, NYC” (2001), Pencil, watercolor and collage on paper, 30 × 22 1/4 in; CREDIT

: 116 small-sized drawings (2002)

: 116 small-sized drawings (2002)

The earliest work in the exhibition is Walking Amsterdam 9-5 , a sprawling installation of 116 small-sized drawings. Danica created this work in 2002 for the Amsterdam gallery Annet Gelink. She spent three weeks in the city, and 13 days walking through it, for exactly 8 hours every day. Point of departure for these excursions was always the central station, and every one of them proceeded in as straight a line as possible in all directions, 20° off the direction taken the previous day. At 5pm she would look for the nearest means of public transport in order to return to the city centre. One of her 8-hour hikes took her to a suburb of Utrecht, another all the way to Zanfort. The individual drawings on this wall are clustered by days. One lists all the day’s activities, the others represent situations and objects on which Phelps spent money. Every red stripe stands for a Dollar spent, and green stripe for a Dollar earned. The price of each drawing (from 30 to 800 Euros) depends on how much the artist likes the drawing. As she believes that the determination of the price is the final aesthetic decision, the price becomes part of the work itself – and is noted, in US$, on the drawing itself. If a certain drawing finds a buyer, Phelps creates a copy of it on tracing paper, which then replaces the sold drawing in the series. On this ‘second-generation’ drawing she paints a number of green stripes that corresponds to the price fetched by the original, the name of the collector, the gallery and the date of the sale. This in turn renders the copy unique again – and means that it is itself now up for sale. The presentation at Nolan Judin Berlin is the first chance since their exhibition in Amsterdam in 2002 to buy these drawings. [credit]

Carmen Papalia, Blind Field Shuttle (2010-)

[credit]

Carmen Papalia, Blind Field Shuttle (2017)

In 2010–in response to the failures that I experienced as a recipient of disability support services–I started resisting support options that promoted ablest concepts of normalcy and self-identified as a nonvisual learner. The choice was in line with an effort to distance myself from marginalizing language like “blind” and “visually impaired”, and helped me realize the position that I occupied as a liberatory space. Using my nonvisual senses as a primary way of knowing the world lead to Blind Field Shuttle (BFS), an experience in which groups of up to 90 people line up behind me, link arms, and shut their eyes for the duration of a roughly hour-long walk through cities and rural landscapes.

Conducting BFS helped me exercise my nonvisual senses and find a community with whom I could develop a critical methodology for engaging nonvisual space. By 2012 I considered BFS a form of practice-based research and produced a series of nonvisual tours that aimed to uncover the unseen bodies of knowledge in fields influenced by visual primacy. One engagement–at the Guggenheim in 2013–was a touch tour that set a precedent for me to make further work about the potential for critical haptic engagement to become a viable practice within contemporary art and criticism.

Now I perform BFS as a way to demonstrate my proposal for Open Access (2015), a relational model for accessibility that centers considerations of agency and power in relation to the social, cultural, and political conditions in a given context. When performed as part of the Open Access movement building campaign–an ongoing tour across the US, UK, and Canada–BFS establishes an organizational space where participants model trust and mutual support while practicing new, process-based systems of access together.

sensory map

Blind Field Shuttle has been initiated in Portland OR in 2010, Blind Field Shuttle has taken place in: London UK, Sligo IE, Vancouver BC, Surrey BC, Kelowna BC, Ottawa ON, Regina SK, Oakland CA, San Francisco CA, Los Angeles CA, New York NY, Hudson NY, Beach Lake PA, Haverford PA, Greensboro NC, Louisville KY, Boston MA, Cambridge MA, Chattanooga TN, Ann Arbor MI, and Baltimore MD.)

The Blind Field Shuttle Walking Tour by Carmen Papalia on Vimeo

Practicing Accessibility by Jacqueline Bell in Field Journal

Creative Conciliations by David Garneau on Conciliations.ca

Blind Orientations: Walking, Stumbling, and turning Towards New Points of View by Amanda Cachia in catalog for “Long Time No See” by Carmen Papalia

Heightened Perception by Jennifer Van Evra in Forecast Public Art

Sophie Calle, Suite Vénitienne (1980)

“At the end of January 1980, on the streets of Paris, I followed a man whom I lost sight of a few minutes later in the crowd. That very evening, quite by chance, he was introduced to me at an opening. During the course of our conversation, he told me he was planning an imminent trip to Venice. I decided to follow him.” – Sophie Calle

photos of a man walking away from the viewer in the city

“Sophie Calle’s urban expeditions might be thought to recall Vito Acconci’s seminal performance work ‘Following’, made a decade earlier in which he tailed strangers chosen at random without their knowledge, up until they left public space for their homes or offices. In Calle’s work however, the relationship between the artist and their public is different. This is not merely because the expected gender roles, where men act as predators and women are vulnerable, are inverted. The artist’s motivations are unknowable, her ultimate goals opaque, and her behavior seemingly contradictory.

If we might imagine Acconci’s role implies that he is dangerous – is a stalker or assailant – Calle’s activities imply she is a kind of private detective or spy in pursuit of knowing more about a person than they do themselves. The presentation of her works as a kind of diary is intentionally alarming. We are meant to feel both a distance from her or repugnance at her behavior and, despite this, a simultaneous sympathy for or intimacy with her. Unlike a normal detective story, Calle’s work leaves us with both ‘who’ and ‘why’ left unresolved.” [credit]

photos and text installed in a gallery in a long line

“She met a man, Henri B., at a party. He said he was moving to Venice, so she moved to Venice and there, she began to follow him. Suite Vénitienne was the resulting book, first published in 1979 …Calle documents her attempts to follow her subject. She phoned hundreds of hotels, even visited the police station, to find out where he was staying, and persuaded a woman who lived opposite to let her photograph him from her window. Her photographs show the back of a raincoated man as he travels through the winding Venetian streets, a surreal and striking backdrop to her internalised mission. The very beauty of her surroundings has a filmic quality, intensifying the thriller-esque narrative of her project. Sometimes her means of following Henri B. are methodical – enlisting Venetian friends to make a phone call on her behalf – and sometimes arbitrary – following a delivery boy to see if he will lead her to him.” [credit]

Credit: //www.mersytzimopoulou.com/blog/2018/11/28/sophie-calle-suite-vnitienne-1979

Roberley Bell, Still Visible After Gezi (2015)

[credit]

: Roberley Bell, Still Visible After Gezi (2015)

: Roberley Bell, Still Visible After Gezi (2015)

“In 2010, I began photographing the “Istanbul” trees on my daily meanderings through the city streets. These trees were not iconic symbols of the beauty of nature, but rather trees that had negotiated a precarious position within the urban landscape. I returned in 2105, after the Gezi demonstrations to check up on and again photograph my “Istanbul” trees. I returned to try to find the trees, they had become important to me and I knew seeking them out would reveal something –I just wasn’t sure what that would become. I wanted to go back and see, if working from memory, I could relocate these trees. What emerged was a story, theirs and mine, as I moved through the city retracing my footsteps from memory. For me, the trees of Istanbul are a powerful metaphor and stoic symbol of survival speaking to the humanity of the ever-expanding city. The installation Still Visible After Gezi expresses that set of experiences.

For the installation, I conceived each tree as its own story, creating a turquoise frame. Within the frame the tree as I originally photographed it in 2010, smaller images of landmarks that guided me back to the tree in 2015 then finally an image of the tree as I found it five years later or a void. The empty space representing that the tree was no longer there or perhaps I had remembered the location wrong. Still Visible After Gezi includes 16 tree stories.”

Link to Bell’s Site