Millenium Mills

Posted by Bradley L. Garrett on Monday Nov 15, 2010 Under Academia, Archaeology, Cultural Geography, Freedom, Poetry, Ruins, Spatial Politics

With Ruins
Li-Young Lee

Choose a quiet place, a ruin,
a house no more a house,
under whose stone archway I stood
one day to duck the rain.

The roofless floor, vertical
studs, eight wood columns
supporting nothing,
two staircases careening to nowhere,
all make it seem

a sketch, notes to a house, a three-
dimensional grid negotiating
absences, an idea
receding into indefinite rain,

or else that idea
emerging, skeletal
against the hammered sky, a
human thing, scoured seen clean
through from here to an iron heaven.

A place where things
were said and done,
there you can remember
what you need to remember.
Melancholy is useful. Bring yours.

There are no neighbors to wonder
who you are,
what you might me doing
walking there,
stopping now and then

to touch a crumbling brick
or stand in a doorway
framed by the day.
No one has to know you
thing of another doorway

that framed the rain or news of war
depending on which way you faced.
You think of sea-roads and earth-roads
you traveled once, and always
in the same direction: away.

You think
of a woman, a favorite
dress, your old father’s breasts
the last time you saw him, his breath,
brief, the leaf

you’ve torn from a vine and which you hold now
to your cheek like a train ticket
or a piece of cloth, a little hand or a blade –
it all depends
on the course of your memory.

It’s a place
for those who own no place
to correspond to ruins in the soul.
It’s mine.
It’s all yours.

___________________

For Toby Butler

Share/Bookmark
Tags : , , , , , , , , , , , , , , , , , , , , , , , | 6 comments

I like to just gobble the stuff right out in the street and see what happens, take my chances, just stomp on my own accelerator. It’s like getting on a racing bike and all of a sudden you’re doing 120 miles per hour into a curve that has sand all over it and you think “Holy Jesus, here we go,” and you lay it over till the pegs hit the street and metal starts to spark. If you’re good enough, you can pull it out, but sometimes you end up in the emergency room with some bastard in a white suit sewing your scalp back on.

–Hunter S. Thompson, Playboy Magazine, 1974, discussing drug use as edgework

Keep looking

Edgework was a term first used by gonzo journalist Hunter S. Thompson in his book Fear and Loathing in Las Vegas to describe the necessity some people find in pushing boundaries to find fulfillment. The idea is to work as close to the “edge” as one can without getting cut (or at least not too deeply). For Thompson, this meant putting himself in perilous situations such as doing ethnographic research with the notorious Hell’s Angels Biker Gang, ingesting various intoxicants to the point of near overdose or taking drugs of unknown origin in unexpected combinations.

The term edgework was appropriated by the socialist Stephen Lyng as a blanket term for anyone who “actively seeks experiences that involve a high potential for personal injury or death.” In his 1996 article Edgework: A Social Psychological Analysis of Voluntary Risk Taking (expanded in 2004 as an edited book), Lyng goes on to explain edgework as a negotiation between “life and death, consciousness and unconsciousness, and sanity and insanity”.

Relatively conscious (photo by Otter, Yaz and Goblinmerchant)

It seems to me that most urban explorers not only feel the need to test those limits, but to push them. We find those opportunities in drain systems, where the obvious risk comes from flooding and drowning to abandoned buildings which have both short term (collapse) and long term (respiratory problems, cancer etc.) negative impacts on our bodies. Many urban explorers also frequent high places where falling is always a possibility. In these locations we are free to do our edgework, pushing these boundaries by hanging from cranes, balancing on edges of long drops, precariously tiptoeing over weak floors and scrambling under collapsing roofs.

Edging (image courtesy of nocturn.es)

In wider society, inevitably connected to the concept of “liability”, is the notion that these activities are trangressive. UrbEx, like street art, skateboarding and parkour, is a practice which reappropriates urban space for an unintended or unexpected use that may result in bodily harm and one of the common reactions to people choosing to take unnecessary risks is, of course, suspicion that these people are “out of place”. But as Christopher Stanley has written, “these subcultural events [could] assume the status of resistant practices not in terms of ideology but rather in terms of alternative narratives of dissensus representing possible moments of community.”

Sinking feeling

As Lyng rightly points out later in his article, “risk taking is necessary for the well-being of some people” as individuals work to “develop capacities for competent control over environmental objects” (see Klausner 1968) inspiring edgeworkers to sometimes speak of a feeling of “oneness” with the object or environment while undertaking these risks.

I know that the places where I feel most embedded in the “fabric” are places where I have taken risks. In those places, I have bonded not only with Lyng’s “object and environment” but also with my friends who shared in those risks.

Alternative cathedral use, Paris (image courtesy of Marc Explo)

The desires to explore for the sake of exploring, to take risks for the sake of the experience, with little thought to the “outcome”, is something that runs deep in us when we are children. Urban explorers are, in one sense, rediscovering and forging these feelings of unbridled play, of useless wandering, of trivial conversation and of spontaneous encounter, all of which lead to the creation of very thick bonds between fellow explorers who use play as a way “to de-emphasize the importance of work and consumption and their pervasive monetary components.”

These explorations bond people in an emotive embrace, tendrils of affect conjured by shared fear and excitement, experiences that have become increasingly hard to find in many modern city spaces which Guy Debord argues “eliminate geographical distance only to produce internal separation.”

Perched

Despite the ways edgework may be seen as trangressive, the empowering and inspiring process of undertaking edgework is exactly what is lacking from many people’s lives in global cities. Edgework may in this sense be seen  healing rather than severing, a hot blade that melts. Physical human connections through shared experiences of peaked emotions build stronger bonds of community, and I am proud to belong to this tribe of urban bodhisattvas.

Tribe

Tags : , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 8 comments

Nearly two years since the start of production, I am happy to announce that my video article Urban Explorers, Quests for Myth, Mystery and Meaning has just been released in the journal Geography Compass (Volume 4, Issue 10, pages 1448–1461, October 2010). Below is the video article followed by an annotated script and short piece written to support the film. I welcome any feedback you might have on either.

Tags : , , , , , , , , , , , , , , , , , , , | 3 comments

The desire for alternative options starts with disappointment and anxiety.
–Alan Rapp

We live a free life. Very few people can say that.
–Marc Explo

Stretching

Following from Rapp, where does disappointment start? Why did we have expectations to that lead to anxiety to begin with? Are disappointment and anxiety internally or externally imposed conditions? Finally, what is the organic link between urban exploration and infiltration?

In the course of the following visual spectacle, I present two important case studies: an exploration of a derelict London Tube station paired with a live infiltration of a number of Paris Metro stations sprinkled with a sugar coated topping of French cathedral brachiation. The link between these seemingly disperate case studies in time-wastery, I will suggest, is desire.

Fragments

Of Time

Less interesting

Our desire to seek ruins is as obvious as the motivations behind the expeditions. We seek them to find pieces of what was, was is, what could have been. The failure of planning, execution and participation found in this empty station is comical and sad but not necessarily disappointing. We assure ourselves that the only thing that could make the situation more amusing would be if a train were suddenly to pass though, disrupting our notions of what we thought we barely understood. By the time we leave, we are pretty sure something happened. We can see it on our skin, taste it in our teeth, wash it out of our clothes but the experience remains so ephemeral that to speak about it is almost blasphemy. The satisfaction that comes with that feeling is almost as wonderful as the peals of laughter that ring out from our throats as we leap from the back of the speeding train into the dark tunnels, drunk on the screams of platform perambulators who are sure that we are the demons they heard about on the 10 o’clock news.

The multiplication of the third rail

The eminent anthropologist Marc Augé is disappointed with our play space. Throughout his entire book on ‘non-places’, poor Augé is a victim of one postmodern monstrosity after another, striking out at remnants of what remains with a panicked grab, decrying the end of history, implying that there is no place for us in a world of machines, of mobility, of ‘urban concentrations, movements of population, and the multiplication of what we call “non-places”, in opposition to the sociological notion of place…”. But as Alastair Bonnett writes, this ‘sociological’ notion of place is was a false consciousness imposed by bureaucratic minds ‘colonized by the language of academia’ be begin with.

Your illusion

I contend that place is what you make it and the responsibility to make space viable, vibrant and interesting, the responsibility to create places of desire is only limited by our individual and collective capacities for love and the level of our energies devoted to giving a shit. As Sartre has taught us, since we all share in the same situation, we must embrace our awesome freedoms, deliberately rejecting any (false) promise of authoritative moral determination. Freedom is not given, it is obtained. I hear Marc Explo teaches a seminar on the rooftops of Paris with beer in hand on this very topic.

7.5%

My comments are not intended to be solely derogatory. I am not suggesting that a vision of life which is guided by another person’s ideals is inauthentic. Indeed we are all, to some degree or another, remixing, reusing, embracing, contesting and disputing all that has come before. Individuals that I quote, in speech and text, have quoted others before me, a lineage stretching back as far as communicative origins. This continuum of thought and energy should be celebrated with toasts to the heavens for the graces of wisdom. We have inherited more knowledge, more beauty, more potential, than any human beings who have come before. To suggest that that knowledge and the possibilities that cause fragmentation of self awareness are disappointing is in itself disappointing. Join the party Augé, I have a bottle of Beaujolais Nouveau waiting. Make no mistake, it will be messy, it will be confusing, it will be the ruin and the construction site, Battersea Power Station and Heathrow Terminal 5. It will be the informal state of constant becoming but ‘to embrace the chaos is not to slide toward entropy but to emerge into an energy like the stars’.

Forming

Spontanous combustion

While we can all clearly see that within a capitalist system, the invitation to co-produce place often has a price or that the output of that production is expected to become commodified, we may choose to operate outside of that system. Maybe that operation requires giving up watching East Enders tonight. Maybe it requires operating at a loss. Maybe it means writing a shitty Ph.D. because you were in a sewer instead of resting up for the next wrestling match with Microsoft Word. Fuck it, people begin participating in informal modes of cultural production because they want human bonds and community to take precedence over outcome. People want becoming over being. People want the freedom of the present! ‘On the other hand, anyone trapped in the anemic and atomized everyday routine of our residential deserts might doubt that such determination could be found out there anymore. Reconnecting with such gestures, buried under years of normalized life, is the only practical means of not sinking down with the world, while we dream of an age that is equal to our passions.

Marinetti

As the Invisible Committee reminds us, the primary component of that freedom is not just enthusiasm but passion. And the passion for joy, for bonding, for shared experience and community goes beyond the specifics of the practice (read: UrbEx). The one thing ALL explorers of space share is a passion for life, ‘an exuberant and playful negation of the alienation and exclusion provoked through axiomatic consumeristic machinations.’ And here, we begin to see the contemporary critique of traditional notions of exploration in the rejection of the idea that only some can be involved or that a passion for adventure can only be satiated through grand international expeditions. Urban exploration teaches us that those stories, those adventures, are found in our backyards also – if you choose to chase them.

The Rabbit Hole

Follows no cardinals

If this sounds polemic, that’s because it is. I am tired of disappointment, resentment and critique being the only accepted modes of critical academic engagement. We do what we do because we love it. It produces nothing. It hurts no one. It endangers our lives. That is our choice and no one else’s. And in expectation of the showering critique, the next person who tells me that my happiness is subject to an economic audit can keep chewing on that corpse because my fingers are in my ears.

There's no such thing as ghosts!

Barthes writes that pleasure is continually disappointed, reduced and defeated, in favour of strong, noble values: Truth, Death, Progress, Struggle, etc. It seems that our society refuses (and ends up ignoring) bliss to such a point that it can produce only epistemologies of the law. Well if that’s the case then fuck the law. I never consented to it’s construction in the first place and I am pretty sure that democracy isn’t supposed to resemble a Mafia extortion scheme. But don’t take that as a threat, it is rather a populist invitation to playfully reinterpret what the state holds so sacred, it’s an invitation to critically and playfully engage with the humiliating notions of ‘morality’ and ‘progress’ that dehumanize, commodify and deterritorialize our places of occupation to create what Guy Debord called “an impotent utopia of pretensions and complicities.” We intend to end the humiliation of a sham democracy by resituating ‘strategic sites of power beyond the depersonalized representation of an impotent democracy and back into the multitude.’ Following Laurie Weeks’ Theory of Total Humiliation: “we don’t erect monolithic reified barriers against the humiliation; rather we welcome it, embrace it; then everyone wants to fuck us, for mysterious reasons.”

Fuck us

So that we come full circle here, what does an exploration of a derelict London Tube station paired wimh a live infiltration of a number of Paris Metro stations and some rogue climbing of outdated religious architecture have in common? The answer is desire. We desire, and take, opportunities to ‘slip into a paradoxical position between the “real “and “not-real” in that it incorporates “real” words, gestures, hopes and intentions, that are framed as “unreal” through playful context.’

_________________________

We play out of desire

Desire sprouts love

Love is like oxygen

Tags : , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 2 comments

Urban Verticality

Posted by Bradley L. Garrett on Saturday Aug 14, 2010 Under Archaeology, Cultural Geography, Freedom, Psychogeography, Situationism, Urban Exploration

“To get back up to the shining world from there my guide and I went into that hidden tunnel, and following its path, we took no care to rest, but climbed: he first, then I – so far, through a round aperture I saw appear some of the beautiful things that Heaven bears, where we came forth, and once more saw the stars.” -Dante, Inferno, Canto XXXIV

Sloping

The blood bubble

It was a night to remember, wandering around in a team of 5 dressed as construction workers. Even at 2am, the yellow vest and hard hat that signifies us part of an invisible working class, rendering accessible the cavernous depths and dizzying heights of the city never ceases to amaze. I find it fascinating how many people in London ignore these hidden verticalities of the city – not just in a physical but in a social sense. People don’t touch spaces above and below because that is not where their class belongs. The middle class, true to its name, moves horizontally.

Tonight was a drift tonight tinged with a particularity lovely glow, plans of sewers flooded by rain landed us underground where trains sped by as we ran down the tunnel laughing. Our desires for a complete and situated urban verticality led us from low to high in search for adventure, insatiable in our lust to escape a capitalist suicide by instalment plan, spontaneously mapping sites of urban tenderness one after another.

Tender

That night, we once again forsook the pact the modernism asked us to make, seeing it as yet another impotent utopia, and found our own phantasms, cultivated during chemical visions in the sands of the Black Rock Desert, the swirling concrete flow  and smooth-waxed rails of skateboard parks, in the melted organic mental materialities of peyote festivals.

We weren’t really resisting anything because the resistance would eventually “turn to irony, irony to realism, realism to pragmatism, and pragmatism to solace in spectacular visions, consumerist monsters, development triumphs, and nostalgic dreams.” Perhaps, Vidler tells us, in his article Air War and Architecture, “such anxieties, brought once again to the surface, will stimulate new resistances, desperately needed right now – resistances that will not take the critical understanding of the past as mere pessimism or wrongful authority, but as salutary instruments against a globalising development frenzy that insists on burying history” (Viddler 2010 :39). All true, yet that as we rise and rise again to meet this city in all of its grandeur, in all of our might, these histories can’t be buried because we are building them one exploration at a time, a history of hidden dreams, of decay and of class and capital in all of its tropes and treats. And that is a geography of love.

Tropes

Treats

With love, ever-renewable

Tags : , , , , , , , , , , , , , , , , , , , , | 2 comments