“Cities, like dreams, are made of desires and fears, even if the thread of their discourse is secret, their rules are absurd, their perspectives deceitful, and everything conceals something else.” – Italo Calvino, Invisible Cities

Inspired by Italian writer Italo Calvino’s novel “Invisible Cities”, on the 40th anniversary of its publication, this BBC 3 Between the Ears explores the hidden, fantastical and surreal stories caught between the cracks of the modern city.

With contributions from writers, urban explorers and mapmakers we explore the imaginative possibilities held within cities, their secret folds. How does the layout of a city’s streets, underground passages and the glittering spires of its skyscrapers capture our desires, our fears and our memories?

From the ghosts contained in a cavernous lost property office deep underground to the view from the top of an abandoned warehouse – what impression does the structure of a city leave on its inhabitants?

The programme features myself, Rebecca Solnit, Anna Minton, Denis Wood and PD Smith and was produced by Eleanor McDowall.

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“The city is made and made over into the simulacrum of the body, and the body, in its turn, is transformed, “citified”, urbanized…”
-Elizabeth Grosz, Bodies-Cities

Riding the stream

It’s not often that our explorations are more connected to people than places. However, on a recent trip into the Paris sewer system, we were chasing the ghost of the Parisian eccentric and urban photographer Félix Nadar. For urban explorers in London and Paris, the period between 1850 and 1870, when Nadar was doing his work, is a crucial one. During that time, both of the drain networks were built to the rough configuration in which they remain. This period was pwned by urban planners and engineers like Bazalgette and Haussmann; it was a time of radical urban reconfiguration. Nadar was fascinated by the changes and spent a great deal of time photographing the Paris catacombs and sewers (and taking aerial and erotic photos, but that’s another story), leading many urban explorers to think of Nadar, and his contemporary John Hollingshead in London, as the first drainers. The name Félix Nadar was even a pseudonym – clearly Nadar was part of our crew!

The story of four of us chasing down Nadar’s subterranean haunts last month has already been told by Otter at Silent UK – my particular interest in the man is our affinity with him as an individual interested in the intersections between the city and the body. What I mean to say is: Hollingshead, Nadar and the drainers of the world are cyborgs.

Cyborg drainer

The radical infrastructural urban transformations between 1850 and 1870 were largely due to a massive population spike that led to a Cholera epidemic. Due to long-perceived associations of subterranean space as unhealthy, unclean and evil, citizens held a multitude of beliefs that will engender an obsession with fissures, interstices and imperfect joinings [for] these are the sites of contact through which mephitic exhalations filter out.

Mephetic exhalation

These imperfect joinings, when cracked open, were seen as analogous to a flesh wound, the broken skin now ripe for bidirectional infection, the urban body as host, the city’s innards a ripe contamination zone. John Hollingshead, whilst traversing London’s sewer system in 1861, noted that a piece of ordinary rust or of moist red brick is soon pictured as a trace of blood. The contemporary Canadian urban explorer Michael Cook is also obsessed with these pulsing interstitial nodes, though unlike the Victorians, he sees these cracks as opportunities. Cook writes on his site Vanishing Point that the built environment of the city has always been incomplete, by omission and necessity, and will remain so. Despite the visions of futurists, the work of our planners and cement-layers thankfully remains a fractured and discontinuous whole, an urban field riven with internal margins, pockmarked by decay, underlaid with secret waterways. Stepping outside our prearranged traffic patterns and established destinations, we find a city laced with liminality… We find a thousand vanishing points, each unique, each alive…

Cook’s writing hints at the possibility that the structure of the city doesn’t just “seem” alive, it is alive. If architecture and the built environment is a reflection of what we know, then it comes as no surprise that we have constructed our buildings, our cities, as corporal simulacra. At times, these similarities are rendered in front of even the casual observer. For instance, in J.G. Ballard’s novel High Rise, Mrs. Steele referred to the high-rise as if it were some kind of huge animate presence, brooding over them… There was something in this feeling — the elevators pumping up and down the long shafts resembled pistons in the chamber of a heart. The residents moving along the corridors were the cells in a network of arteries, the lights in their apartments the neurons of a brain. Mrs. Steele saw from the street in a fleeting glimpse that which is impossible to ignore once you enter urban infrastructure.

Descending into Cook’s ‘vanishing points’, we enter the city’s bloodstream and begin to witness our effects on the urban metabolism, melding body with machine. Mr. Hollingshead, our Victorian London drainer, had such an encounter while venturing into a drain under a house he once owned on the West End. He wrote that he felt as is the power had been granted me of opening a trap-door in my chest, to look upon the long-hidden machinery of my mysterious body. The connection between his own body and the drain that contained the contents of his body is no fortuitous correlation.

Bodily contents

Now, (stick with me here!) if cybernetics is, as Norbert Weiner declared, the revision of information through the exchange of information and the moments of encounter between our bodies and the urban infrastructure alter either physical structure or mental conceptions where “…the body (as a cultural product) transforms, reinscribes the urban landscape according to its changing (demographic, economic, and psychological) needs, extending the limits of the city, the sub-urban, then Matthew Gandy is right to assert that the emphasis of the cyborg on the material interface between the body and the city is perhaps most strikingly manifested in the physical infrastructure that links the human body to vast technological networks.

Older than us, but of us

Victor Hugo also wrote about Paris with the passion of one who had been it it’s bowels, leading him to declare that Paris has another Paris under herself; a Paris of sewers; which has its streets, its crossings, its squares, its blind alleys, its arteries, and its circulation, which is slime. Victor Hugo, like us, like Nadar, like Hollingshead was an inner space nanobot, a cyborg surfing the fresh.

Surfing the fresh

Sewers contain a steady stream of biological packets, full of data connecting nodes, throbbing veins, arterial chambers. The data bloodstream, like light-driven information packets, connect cyborgs, hybrid creature[s], composed of organism and machine. Beyond the designation of the cyborganism, it’s defining characteristic being a propensity to slip the net of a world structured by boundaries and enclosures to a world dominated, at every scale, by connections, networks, and flows, is a possibility for transplantation, a symbiotic bilateral exchange of potentiality. Here, the boundaries between the organic and the inorganic, blurred by cybernetic and bio-technologies, seem less sharp; the body, itself invaded and re-shaped by technology, invades and permeates the space outside, even as this space takes on dimensions that themselves confuse the inner and the outer, visually, mentally and physically where “thought-as-imagination’ departs from the actual, dips into the fractal abyss, then actualizes something new. What is it that is new here you ask? Well nothing more than an animation of the inanimate, a tangible hauntology, an acknowledgement that building forms spring out of historical contingencies – but, given enough time, they may create their own form of subjectivity. Drains are material manifestations of our dreams (including nightmares) but also regulators of our physical potentiality and protectors of the realm in glistening armour.

Draining subjectivity

Before the accusations of theoretical posturing ensue, let us reinforce the role of embodiment here, (under)grounding the theory. Bookmarked in each photo we snap are moments of not just conceptual but actual encounters that take place between urban bodies and urban infrastructures, leading to the designation of urban infrastructure as urban body. The result of those bodily encounters is the construction of those webs, flows, and exchanges that create communities, ideas and cyborganisms. The actual hand-wrought work of constructing and deconstructing that fabric reveals a physicality conjoined with virtuality that is anarchic [in it’s] non-identical proliferation, where the everyday urban inhabitant embeds personal investment into the infrastructural networks, inscribing places through place hacking. The city is a reflection then not only of the physical body but of the sprawl and limitations of human consciousness and ability, potential now augmented by the machines we have created. Urban infrastructure, although restricted by capital investment and spatial constraints, is also constrained and fortified by a human imagination of the deepest chaotic order, it’s operation and moments of rupture as fragmented as urbanity itself. If only we could imagine alien body infrastructure concocted under the influence of Burroughs’ Mugwump juice, then the monstrous resultant fragmentation might finally lead to the schizophrenia we need to proceed.

Elizabeth Grosz argued, in 1996, that computers would change the way the city was structured as we built infrastructural systems not modelled upon machinery but upon virtual systems. However, were not both mechanical functions (compare the piston and valves of the heart) and cybernetic circuitry (the CPU as brain) both modelled on the body? Does not the evolution of those artificial bodies influence our biological bodies (for instance, consider the effect of indoor plumbing on the body)? Does the beautiful conjunction of those bodies and spaces, industrial machines as appendages, computer hardware as corporal augmentation, not create new hybrid bodies which will influence the infrastructure of cities? Will those imperfect joinings that the Victorians feared infect and augment through their mephetic exhalation as promised? If Grosz is right, then the body’s limbs and organs will become interchangeable parts with the computer and with the technologicalization of production.

Bloodstream nanobots

The Paris catacombs are perhaps the best Western example of the meld to be expected – a place where humanity has become intricately interwoven into the subterranean infrastructural fabric. Paris culture would undoubtedly suffer with loss of access to those spaces, a co-addictive symbiotic relationship has been built there. The KTAs are proof that just as virtual social systems can be maintained by the multitude, so can physical space. The symbioses is even more profound in places like India where infrastructural space is living space, in Poland where we saw people moving into military ruins or in Cambodia where people are living in graves. Despite arguments of  deterritorialisation, the visual, aural, sensual representations created on explorations and residencies in those spaces creates a new emotional cache which can be tapped into for myth-making practices, practical application such as sabotage and, increasingly, simple imaginative stimuli that reterritorialise those spaces with a potential that feeds not only physical constructions but imaginations. As a result, the virtual and physical aspects of urban exploration are inseparable as one network depends on the other. Urban exploration, despite it’s weavings into the mythologies of the sublime, is not an escape from nor a transcendence of the physical, but a challenge to the very boundaries of substance dualisms.


The city is more like a sponge than a solid mass of paved streets and architecture, more like a body than a machine. There are sinkholes; the surface is porous. The conductive material urban fabric facilitates an emotional flow, the bloodstream becoming a conduit for sublime affectual registers in immeasurable doses. Overdose always being a possibility, we teeter on the brink, doing our edgework. We leave horribly hung over and come back again and again, our tolerance for exposure to the pain of the cyborg meld growing each time, our possibility for transcendence growing with each descent.

But what of the opposite exchange on the symbiosis? Returning to our colleague Félix Nadar – how did his photographs influence the function, form and representations of that Parisian bloodstream? How do the technological accelerations that allow myself, Winch, Otter, Marc Explo and countless other explorers to recreate Nadar’s work and spin replicative experiential simulacra, in distinct imbricating temporal iterations, begin to mutate those systems? We know it to be true and this is where the accusations of urban exploration being primarily a spectator sport fall flat. Urban exploration can never be purely representational or apolitical. Our work, just like those drainers of 150 years ago, create open systems where they once were closed. Urban explorers reveal the framework and recode the urban landscape daily. Drainers reveal not only the cracks and gaps that exist through the representations they produce but expand those cracks and gaps through repeated exploitation and exploration. Urban exploration and draining realises potentials for cyborgian conceptions of the city to emphasize the continuing political salience of the public realm. Predator’s call for public access to public works is a call for open source urban coding. Where the environment is written in closed code, we’ll hack it until it’s open source again.

Where do we go from here? If we think of urban infrastructure as a tangible network of cybernetic organs, we must then assume the evolution of the information city to be, increasingly, a body without organs, a cloud-computing bot. Inevitably then, if form follows function, human bodies will shed organs just as the city inevitably will. Instead of injecting ourselves into the bloodstream, we will collapse the veins, and our synthetic dreams, rather than our synthetic physicalities, will become the new sites of exploration. We must prepare to kill our darlings.

It's still sublime isn't it?

It is time. Explore everything. Blow the veins.

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Your hearts know in silence the secrets of the days and nights. But your ears thirst for the sound of your heart’s knowledge. You would know in words that which you have always known in thought. You would touch with your fingers the naked body of your dreams.
The Prophet

Urban dreams

Part I

Desire was everywhere when we stepped of the plane at Charles de Gaulle. We nipped and yelped, scurrying into the city wearing rags and muddied bags, dragging tripods down the walls of Métro tunnels like Freddy Krueger. The thirst, after weeks of depraved scholarship, endless perverted workdays and inert meetings over coffee, had concretised into the force of a tsunami. The wave broke at times around tall objects, splitting and climbing for a moment before splashing down again in a liquid slump of ecstasy. At other junctions, it snaked into infrastructural gaps too small for bodies. We followed the water to find the glitches in the system, trying out various keys and tools for which the original intended purpose was never understood, lost artefacts from another time, rediscovered by our nomadic band of forgotten disciples. We bled and drank, crawling into our sleeping bags when we could smell the bread baking, the delicious olfactory beacon warning us the City of Light had switched on for the day.


Everyday life is a life lived on the level of surging affects, impacts suffered or barely avoided. It takes everything we have. But it also spawns a series of little somethings dreamed up in the course of things. Exploited, those affects, glitches, errors in lines of code, paired to the desires to find them, become the preeminent domain of the urban explorer, the skateboarder, the street artist and all children while they are still conscious, before society rapes them into submission, huddled in the corner of an overcrowded classroom where they are forced to recite the national anthem over and over again.

Desire wasn’t purchased, nor did we try to sell it. At the same time, it was a profitable endeavour, an investment in the communication of the incommunicable, a necessary departure from direct economic production. Urbanity is codified by a set of rules which creates spirals of economic ‘prosperity’, where relentless velocity must be maintained to preserve the perpetual accumulation of wealth, resources and labour. The result is a system which reproduces itself in ceaseless iterations like a demonic fractal art project, even (or even especially) when those accumulations are superfluous or unnecessary, until it pops.


The result? An endless stacked stratigraphy of miscommunications, abortions and aberrations, interminable confusion about what could and should have been, sparkling smiles as the successful accumulation is directed into personal coffers, suicide from bridges where it does not. What sprawls all around us everyday, whether we are in London, Milan, Paris or Los Angeles is a capitalist monstrosity that regrows heads as you slice them off. Our only advantage against this unkillable and utterly beautiful beast is its immensity, for it is this very horrific attribute that allows us to run underneath unnoticed while it spews poison in the Siene.

Endlessly fractal

Part II

“Ah! Paris! What a beautiful city, don’t you think?”
“I don’t give a shit, what I wanted to do was ride the Métro.”
-Zazie dans le métro


At its best, capitalism encourages a kind of generalised schizophrenia, a shatteringly intense fracturing of subjectivity. On the other hand, to survive it has to contain these effects through oppressive fictions like the nuclear family and psychiatry, which attempt to ‘reterritorialise’ desire: to put it safely back inside the home and to keep it there. Night after night in Paris, on this trip and others, we took the secret desires from home and mind into streets and practice. While the Marxists sit in Starbucks with their coffees crying for the overthrow of the system and the anarchists fight each other in squats, condemning comrades as sexists and fascists, we create desire. We are coercive machines that produce breaks and mobilise flows, nude in sewers, hanging from cranes, in love with the endless accelerations of material layering that keep cracking open underneath the weight of 6,869,652,772 human bodies.

We are the result of inevitable urbanic schizophrenia. While the dragon spews its poison, wagged by its own tail, we urinate on its leg, chuckling as our playfulness conjoins deterritorialised resources and temporarily appropriates the surplus from their reterritorialised conjunctions in nice little packages of pixels to print and mount illegally in the New York Metro. To each moment, we cling with all our heart, knowing it is unique and irreplaceable – and yet we wouldn’t lift a finger to prevent it from being annihilated.

Insert human here

As Dsankt told me while we wobbled toward each other in some subterranean dungeon, until you get over that initial dereliction fetish and prepare to let all things come and go, you haven’t found it yet. So as each sparkling moment expands toward the implosion we all know is coming, we feed the system. And when the engorged stomach lining finally tears, we will climb inside it’s dead body like Luke Skywalker penetrating his gutted Ton-ton and become enlightened.


Each epoch not only dreams the next, but also, in dreaming, strives toward the moment of waking. It bears its end in itself and unfolds it with ruse. In the convulsions of the commodity economy we begin to recognize the monuments of the bourgeoisie as ruins even before they have crumbled. Now that it’s all over and I am back here stewing in my own filth writing this PhD thesis in a nostalgic dispassionate embrace, only one thing is certain: the spiral will start churning again; the unstoppable desire to take our love to the streets will build, little seeds of speculation will begin to sprout, phone calls will be made. And we will go again to slide into urbanity’s womb and fertilise unfathomable nightmares born from the passion of those tiny glimpses we are all so apt to ignore. We will play, in this form and others, in imaginative permutations of superhumanity that don’t yet exist, again and again, until we are dead.

When it's over


A thousand blessings to Marc Explo, our tireless host. Thank you also to Winch and Otter for your brotherly companionship all weekend and to Olivier, Kat, Dsankt and Mrs. Dsankt for the wonderful dinner and champagne, delightful conversation and company as we climbed through sewage to get to a bridge.

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Sewers enjoy a special place in the pantheon of urban mythology.

-Matthew Gandy

Photo by Otter at Silent UK

The first big event of 2011 already went down. Literally. This year’s International Drain Meet (IDM) was hosted by London, organized by Otter at Silent UK. It was the largest meeting of the international draining community in London’s history with over 50 people from 6 countries in a large overflow chamber under Knightsbridge. We had drainers from the UK, Sweden, Italy, France, USA and Australia, including the UE Kingz, Brescia Underground and the Cave Clan. We also had a heavy contingent of the massively fun Manchester drainer contingent.

We also seem to have finally melded the two top London crews at this meet through Siologen’s powers of healing oration (see below). By the end of the night, Jon Doe, the King of UK draining, conjured himself out of thin air in the middle of the party to the delight of everyone in attendance. It was, by all accounts, one of the best gatherings in London urban explorer history. A full write up can be found on Winch’s blog.

Otter was kind enough to ask me to film the event since he was busy organizing all night. Here is my contribution – it is best viewed on full screen with the volume turned up loud enough to assault your neighbours.

As always, explore everything.

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“We enjoy thumbing our noses at petty bureaucrats and puerile legislators, and their half-baked attempts to stop us going to the places where we go… places they built with our tax money.”
-Predator, Sydney Cave Clan

Drop in

Watching the US government scramble to patch up the PR damage being done through Julian Assange‘s leak of 250,000 private cables got me thinking more about the political implications of my notion of place hacking. The hacker ethos is clearly aligned to libertarian socialism, at times straddling the intersection between libertarianism on the right and anarchism on the left. This intersection was evident in the hails of praise for Julian Assange from both Anarchists and from Ron Paul, one of the leaders of the US Conservative Tea Party movement.

So when we recently explored a Ministry of Defense nuclear bunker, I could not help but make the connection between the militant existentialist ideology, shared by other groups such as graffiti writers who assert, as Tim Cresswell writes, that “everywhere is free space” and the Wikileaks ethos of populist-enforced democratic transparency which I assume Jim Hightower, the celebrated American liberal populist, must approve of. Both system hacking and urban exploration are about making the invisible visible and technology helps us to force transparency in both virtual and meat space. I created a podunk media flurry in Riverside California, my home town, last summer by sneaking into March Air Reserve Base with my brother Pip and photographing the remains of millions of dollars of government investment rotting in an abandoned military hospital while they planned to spend $80 million to build a new one one the same base during an economic meltdown. It therefore came as little surprise when we cracked this bunker and found equal waste in the UK. Which we of course, in both cases, we loved for the surreal playgrounds they create.


For transparency

Dsankt writes on Sleepy City that “whether you’re hacking transit systems or computer systems they’re all fissured, all possessing those little cracks just wide enough to wriggle your dirty little fingers into and force to sneak a peek into what lies beneath the shiny smoothed over façade most take for granted every single day”. I have suggested “place hacking” as a phrase which encapsulates the different types of explorations we undertake (urban exploration, infiltration, draining, buildering, unauthorised spelunking, urban adventuring, underground parties, etc.) as well as the more intangible themes of localization of heritage, political subversion, critical spatial practice and “alternative” community construction and identification. But I wasn’t the first. As early as the 1980s, the term “hacking” was applied first to physical space by the Technology Hackers Association at MIT who learnt to pick locks and infiltrated the steam tunnels underneath the university. Students began climbing rooftops on campus, conducting freshman on what is called The Orange Tour. Only later was the term appropriated by the computing community. As Löwgren writes, “the word ‘hack’ was used to refer to… practical jokes or stunts. Its meaning shifted to the technology needed to perform the prank, and later came to mean a clever technical solution in general”.

The 7th entry under the term “hacker” in the New Hacker’s Dictionary defines a hacker as “one who enjoys the intellectual challenge of creatively overcoming or circumventing limitations”, importantly pointing out the physical foundations of the art.



We worked for hours into the night, checking the walls for hidden tunnels to gain access to the bunker and crawled out some hours later covered in mud, tumbling in front of two large security cameras. Figuring we had already been seen and praying that no one was watching them, we pushed forward, all scared witless but determined to know what was contained within. Alan Rapp writes in his MA thesis that the practice of urban exploration “provides a tart reminder that the areas that we have regular access to are not just quotidian, but also normative, if not repressive. The patterning that we can infer from the sanctioned environment is absent from the spaces that urban explorers go; they have been deprogrammed”. In the same way the “the techniques dérive and détournement offer the possibility to explore spaces in new ways, and to rearrange existing aesthetic elements into new forms of expression”, urban exploration fits geographer Alistair Bonnett’s description of offering “a new form of geographical investigation that can enable the revolutionary reappropriation of the landscape”.

But while the organization and politicisation of the practice may be novel, a question remains whether the practice itself actually is. Urban exploration, though it looks similar to the dérive, or surrealist parodies, has learned from the successes and failures of preceding critical spatial practices, leading to the creation of a network that is truly horizontally structured, without leadership and completely decentralized, while adopting an opaque public image of apolitical benignity, at times even presented as a type of heroic preservationism. Urban exploration, as a result of this decentralised power structure and well-groomed public image, is political in action but not in assertion, rooted in freedom of personal choice that comes across as what I see increasingly as libertarian in ideology aligned with the work of Wikileaks and individual anarchists. As Marc Explo recently told me on a trespass into the quarries of Paris, “I don’t need anyone to tell me that I am free. I prove that I am free everyday by going wherever I want. If I want to drink wine on top of Notre Dame, I do that, if I want to throw a party underground, I do that.” The impetus to do so becomes even stronger when we feel excluded from the government decision making process that we are paying for. And so, as Marc Explo asserts, where right are not given, they are simply taken.


Not offered

As Bonnett again points out, we tend “…to assign creative spatial behaviour to performance artists and other specialists in provocation.” He writes that he feels these groups somehow owned “the subversive imagination” but on closer inspection sees that “ordinary urban behaviour fairly sizzles with errant activities…” Indeed, as spectacular as urban exploration and infiltration may seem, it’s simply an act of walking, climbing, inspecting and recording, activities which are far from spectacular and certainly do not hold the same glamour that is assigned to the consumption of the records produced by these activities. Organized transgressions against normative daily behaviour, what Oli Mould and I have termed urban subversions are in fact rarely riotous.

Creative resistance may take the form of refusing to move in places where you are expected to, such as in a flash mob event where large groups of coordinated participants freeze in unison in public spaces designed for movement or in rural areas designated private property where groups such as the Ramblers Association of Britain hold yearly ‘Forbidden Britain’ mass trespasses, a simple act of walking somewhere you are not supposed to. Some spatial incursions into places do not even take place physically, such as Trevor Paglen’s visual trespasses onto United States military property through the telephoto lens of a camera, or his more recent work photographing US spy satellites that supposedly do not exist. Like many other activities, urban exploration, while conceptually provocative, is almost dull in practice, with many participants refusing to even acknowledge deeper implications. “Gary” told after reading some of my writing that, “what you do Brad, it’s just words, this doesn’t have anything to do with anything”.  I can’t fault “Gary” for preferring action over words.


Into action

Clearly, in an existential libertarianism framework where “freedom is what you do with what’s been done to you”, the desire to explore unseen space could be seen as a reaction to a growing existential angst in urban inhabitants. I see place hacking as a proportional response the the closure of the majority of urban space in combination with the blatant and frivolous waste of of tax money constructing structures like secret nuclear fallout bunkers designed to shelter only the corrupt government that created the potential of nuclear attack in the first place. And like Assange, I say hey, keep building that shit, keep wasting our money. In fact, keep trying to patrol and lock it up. We will be right behind you to liberate that space for absurdity and play. Your move.

Just words

This posting is dedicated to the kids who have been protesting to be heard and fighting the police in the streets of London this week. Apathetic generation indeed. Solidarity!

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