Everyday you look on the forums, there seems to be some ‘breaking’ news about one of the derelict asylums around London being damaged or demolished. London UrbExers love these asylums for their unique histories, aesthetics and affectual qualities and often on weekends you can find dozens of groups roaming their corridors. But with the (almost complete) destruction of Cane Hill, perhaps the most famous of these asylums, I began thinking about what happens when these places disappear. I also began thinking, naturally, about how the anticipated transience of a place affects our experiences while in them.

Anticipated transience is a term I heard used by geographer Dr. Caitlin Desilvey at the Royal Geographic Society / Institute of British Geographers conference last week. As soon as she said the words, they stuck in my mind and got the gears turning about experiencing ruins as braided strands of past, present and future. I could make a case for these thoughts by discussing my visit yesterday to the West Park asylum with Marc.

West Park Courtyard

Working linearly through these three concepts, we can first imagine that we go to ruins to read their histories. Sometimes this is actually literal. Yesterday is West Park, I found countless ledgers, notepads, pamphlets and newspapers.

A shitty picture of handwritten notes

Images of bodies are conjured up often in ruins, particularly by people’s jettisoned clothing and empty chairs which held bodies, but these other artefacts reveal that these ghosts also had minds. Notepads with logs of playtime activities in the child ward remind us that this was a work space/place for some and of childhood memories for others. Do these people still live? Do they think of this place? Is it full of their childhood memories, inscribed in the walls, peeling off with the puke-coloured yellow wallpaper? Would these artefacts that I am photographing be important to them, do these objects contain love or demons?

Love?

Demons?

So these histories, fair enough, are enticing, but what about the present? Here we might begin to think about our experience, not in contrast with, but interwoven with these residual emotions and fleeting memories. We go to these places to read the inscriptions, to have bodily encounters which challenge our conception of everyday experience and to eventually begin writing ourselves into the landscape by photographing it / photographing ourselves in it. But we can also imagine the tendrils of emotion that we leave behind, the shared moments of fear and excitement that are left floating in the corners like smoke in a still room.

Writing ourselves into local history?

At some point we arrive at door of the future, and this is where I really get fired up about these new ideas. Part of our enjoyment of these places is clearly because of their ephemeral qualities – every time we go back to an asylum, it is different. Some explorer moved an old typewriter a meter to get better lighting on it, some chav tagged the place up, a group of kids had a party here., security put up a new board, a fox dragged the outside in. At the same time, the surrounding foliage is doing its slow work, with ivy creeping though the windows, mould taking down the walls, trees pushing through the floorboards, rain slowly picking at the roof tiles, encouraging the mould like a cheering fan in the stadium, “Yes, it screams, we can have this back too! Quick, they are not looking!” Our excitement registers when we see these changes because of our imagination of the future, because of the anticipated transience of these places. It gives us an image our ourselves written into this decaying future, our footprints in the dust.

And this, I would argue, is exactly what is missing from interpreted historic spaces or managed heritage sites – we cannot anticipate their transience because their material and memorial trajectory is regulated. We cannot see ourselves written into their futures because we are not ‘allowed’ to write ourselves into them. This is a point that heritage managers would be remiss to ignore.

But Marc was quick to reveal yet another aspect of these possible futures; that it is not just decaying places with are in a state of exciting anticipated transience. Infiltration of live sites such as construction sites also reveal potential futures, ones that we can imagine but may be difficult to see.

With rumours swirling about the imminent death of the West Park asylum, reinforced by the loss of Cane Hill, I thought about the fact that yesterday might be my first and last visit to West Park. Although it was bittersweet, I have to say that the awareness heightened my experience, creating an impetus for appreciation that may not otherwise have been as sharp. Maybe this is the point (conscious or unconscious) of these sorts of rumours – to heighten our experiences of exploration.

A premature goodbye?

Ever since becoming interested in UrbEx, I had heard the legends of the Paris Catacombs. It seemed to be some distant dream, the unobtainable pinnacle of UrbEx protected by cataflics and catophiles alike. But a few weeks ago, a phone call from Hydra handed me the golden key. A friend of ours in Paris (who is consequently one of the best photographers I have ever seen) invited us for a four day trip deep into the catacombs, a trip which was to cover dozens of kilometers, sleeping, eating, dreaming and crawling through the various galleries.

The trip began with a 8 hour coach ride from London, across the channel on the ferry, and into Paris at 7am. After spending the morning rounding up supplies, we crawled into the catas in the afternoon, finding them pretty much empty on a Friday. Although my gear was carefully minimized and I was in good shape for the explore, the catas required a different sort of stride than I was used to. It was low, head turned to one side, many times through deep water, waddling quickly after our guide who had endless energy and an incredible drive to explore.

photo by Hydra 2009

photo by Hydra 2009

The galleries underneath Paris seem to go on forever, punctuated by brief stops in various rooms (chatières) which have been lovingly dug out and maintained by the cataphiles who care for this place.

photo by Hydra 2009

photo by Hydra 2009

We slept in a tight chamber which became increasingly cold as the night wore on. At some point, about 2am, an explorer woke us up, looking for a place to sleep himself. He asked if we could wake him when we left but was not very amused when we started crawling at 7am again! We ran into a few other groups of people over the weekend, mostly people going down casually to party. The most interesting person we met however, was a cataphile who demonstrated the proper use of a smoke bomb to evade subterranean authorities. When we finally exited the room where he lit it, we had to feel our way along the walls and our torches only made it worse!

photo by Hydra 2009

photo by Hydra 2009

One of the things that struck me about the experience was the constant reminders of death. I guess this is inevitable, given that we are in a place full of the bones of the dead, a place underground where the dead are though to dwell, a place where one could die anytime. It seemed that everywhere you look, there is a skull, real or iconic, a death mask, a memorial or alter. Perhaps this is what makes this place so sacred, perhaps this is why the days I spent in the catacombs felt like a dream, like the sleep that the Buddhists call a “small death”. Perhaps this is why, for the last two days since I have been home, the catacombs still live in my dreams.

photo by Bradley L. Garrett

photo by Bradley L. Garrett

The end to our catajourney was somewhat comical. After days underground, we thought it would be funny to pop out of a manhole cover in the sidewalk and walk home. Unfortunately for us, the cover was incredibly heavy and we spent far too long trying to move it. Eventually, the police drove by and noticed the cover being moved and stopped to find out what was happening. After some assurances that we were safe and not up to mischief, they opened the cover for us, allowing for a safe exit from our 100 foot underground wander.

Our guide was an expert blagger and chatted up the police who eventually just wanted to ask questions about what was below and see our pictures and video. They even left us take some pictures of our exit and scrape with the gendarmes on our way home. I have to say that this experience, being American, was as surreal for me as the explore and I have an entirely new love and respect for France. Now maybe I should spend some time seeing it above ground!

photo by Bradley L. Garrett

I am a proponent of the idea that everything we do as academics should be public. Therefore, this post is both the text and video from my PhD research proposal defense on urban exploration. As with all research, it is a work in progress and I hope to refine it over the next 2 years!

I hope you enjoy it, please feel free to email me or comment on the blog with any comments, questions or hate letters.

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Heritage Infiltration: Quests to Find Myth, Mystery and Meaning through Urban Exploration

Bradley L. Garrett

Introduction to Topic
The term urban exploration conjures up a multifaceted set of interlaced images and ideas. I expect that each person reading this will have a slightly different idea of what exactly those words mean. Perhaps they even makes you cringe But for one group, individuals who call themselves urban explorers, UrbExers or simply UErs, the phrase is unabashedly precise. Urban exploration is an “interior tourism that allows the curious-minded to discover a world of behind-the-scenes sights” (Ninjalicious 2005).  In my own words, I might describe the urban exploration “scene” as a transnational enthusiasm focused on exploring and recording liminal zones and derelict places, rooted in an interest for the past and a passion for the photography of the forgotten.

I will spend the next three years getting to know urban explorers, embedding myself in their practice and hopefully becoming an UrbExer myself. Although I must admit that despite the seductiveness of my participant’s definition of their practice, I have misgivings about calling myself, or them, urban explorers. My reasons for this are rooted in the academic geographical imagination.

Firstly, what is “urban”? Can we still use the term when an exploration of built structures or human remnants takes place in a rural environment? Do we need to bound and separate the urban and the rural? Secondly, what narratives does the term “exploration” conjure up? We are all aware of the cultural baggage the terms carries: visions of colonial expeditions, invasions, subjugated populations, disease and occupation (Johnston 2000). It is language of conquest.

Because of these misgivings, I suggested a new term for what it is I have come to do every weekend. I began to call it heritage infiltration. It seemed to me that this term encapsulated the rogue adventure into humanity’s largely forgotten past that we were undertaking, while avoiding the negative associations I saw with the term urban exploration. When I suggested the new nomenclature to the urban explorers who I was working with, they hated it. In fact, they reprimanded me for suggesting that I knew better than them what it was they were doing. Consider it a lesson learned in doing ethnography: project participants are always the experts, and the researcher never has a right to make expert claims about the regulation, bounding or designation of identity markers.

In the end, I decided to use both terms (hence the title), one to describe my participant’s vision of what it is they do and one to describe my personal characterization of the experience.

Methods
So, the cat is out of the bag. I said I was doing ethnography, a term thrown around rather loosely in geography circles. Coming from anthropology, I realize the boldness of this claim. I know that building an ethnography is a deep process; maybe too deep for me to realize in three years. Ethnography, by a traditional definition, will include observation of people’s daily lives for an extended period of time (Hammersley and Atkinson 1995). Visual ethnographer Sarah Pink defines ethnography as “an approach to experiencing, interpreting and representing culture” (Pink 2007: 18). It is Pink’s definition, with the acknowledgment of personal experience in fieldwork that I find most appealing.

The experience of the researcher is often missing from ethnographic accounts, and I believe that the narration of my visceral, bodily experience as a heritage infiltrator is an important story to tell. I have realized early on that these explorations are about inscribing corporeal existence into place while absorbing enough memories, experiences, lead paint, asbestos and scars to take also the places with you.

Finding Hidden Community
It took me 8 months (beginning before I started the PhD!) to get an urban explorer to invite me on an explore here in London. The reason for this is that the urban exploration community is full of sneaks, shades, specters and rats. In fact, after offering my services as a “videographer” on an UrbEx forum board called 28 Days Later  shortly after arriving in London, I was accused of being a federal agent infiltrating the network to collect evidence for prosecution. The realization of the difficulty of gaining access to project participants has led me to use a variation of snowball sampling or respondent-driven sampling (Salganik and Heckathorn 2004). Basically, by meeting one person and building trust, I can ask them to introduce me to someone else. Using the mythological law of 7 degrees of separation, this should lead me to everyone eventually (though maybe not within 3 years)! The technique has worked well so far; after my first explore on Jan 15th 2009, the two Kent explorers I went out with called friends in London to give me the “green light”, leading to the 16 person (and ever-growing) research group I now have! This process was greatly assisted by virtual social networking sites such as facebook and internet forum boards.

Virtual Networks ←→ Physical Encounter
Online networks are quickly becoming very important for cultural research. In my case, I have chosen a community who has had their own web-based networks long before facebook, myspace or even friendster. A quick search of “Urban Exploration UK” in google brings up dozens of sites, all associated with different cliques, some quite hostile to each other. On the forums, identities are fiercely guarded. The reason for this is that law enforcement and private security firms patrol the web spaces looking for information about member identities and access points into sites. As a result, the biggest “noob” (newcomer) offences in the forums include:

1.    Not blurring out faces in a pictoral forum posting
2.    Using someone’s real name
3.    Revealing how you gained access to a site (especially when this leads to the access point then being sealed!)

Aliases and costumes have become increasingly important in recent years, I am told, with the proliferation of CCTV and the general air of suspicion regarding urban explorer’s motives, to the point that even on an explore, people will not reveal their real names. Interestingly, off of the forum boards, I have built a group of friends on facebook who, of course, have revealed to me their real names. All of our profiles are set to only be viewable by “friends”, and we frequently post pictures of explores with our faces shown, with the assumption that these posts are “internal”. In some cases, explorers will ask me not to “tag” them to keep visibility to a minimum.

As you may have guessed, being an urban explorer, at least a part of this community, requires some degree of technical prowess, a fair dose of paranoia and, I might add, a nice still camera and some skill with it if you want to build recognition on forum boards. I knew at the beginning of this project that I did not have the technical skills with a still camera to gain access to this group. I did however have videographic experience, which prompted me to begin using video to build my ethnographic stories. Ironically, I have found that video does some really fantastic things in the field and my role as a videographer is seen as anomalous but increasingly desired as I produce youtube videos that can be embedded into forum postings, one of my gifts that I give back to participants.

From Virtual Geographies to Visual Geographies
Again, claiming to be making an ethnographic film is a bold claim, but as Sarah Pink points out, “a video is ‘ethnographic’ when its viewer(s) judge that it represents information of ethnographic interest” (Pink 2007: 79). Ethnographic interviews are perhaps the most useful area for video collection and production. The reason for this is that video allows project participants to speak for themselves. Photographs, as Hastrup (1992: 10) argues, are a thin description, capturing form but not meaning. Hastrup goes on to argue that in order for the photograph to become a piece of ethnographic thick description, it must be contextualized by text, an argument also made recently by Gillian Rose (2001). Video, on the other hand, is capable of capturing experience (both yours and your participants), and does so in a way that I believe is respectful and accurate in terms of ethnographic storytelling. I hope to use both “in the field” interviews and more focused formal interviews once a sufficient level of trust has been built to request these.

By the end of my research, I expect to not only have written a thesis, but to have also produced a feature length ethnographic film, a film that my participants have expressed much more interest in than the written component.

Some Parameters
In an effort to increase participant control over the project, my parameters have been defined largely by my research groups. Basically, to be part of this project participants are expected to:

1.    Define themselves as an urban explorer and consider urban exploration an important part of their life.
2.    Actively post on an online community of like-minded individuals or at least have an avatar on the forums.
3.    Following this, participants must subscribe to the urban explorer community code of ethics.
4.    Agree to be filmed, and agree to have me use that film for my research (on whatever terms they choose i.e. face-blurring, anonymity, audio-only etc.).
5.    Agree to having their alias used to describe their practice in the film and in any writing.

Finally, in terms of location, I am following participant leads, where they take me is where I study. At the present time, it looks as if this study may involve 5 countries and dozens (if not hundreds) of locations.

Other Aspects of the Study
There are a wide range of themes connected to the topic of urban exploration that I have not touched on here including, but not limited to, ghosts and hauntings, gender roles, urban adventure (extreme sports in derelict places), policing and authority resistance, childhood play, homelessness and squatting, emotional adventure, adrenaline addiction, political and cultural nostalgia, localized mapping, dystopian fantasy, alternative archaeologies, building hacking and heritage hijacking. All of this can and should be unpacked through experience and interviews.

Why is This Worth Researching?
Urban exploration is an international movement, a shared global culture that defies language barriers, national borders, and conceptions of private ownership over space. It is a form of activism, an art, a hobby, a sport, an addiction and, to many, a way of life. Urban exploration is a way to resist the smooth spaces of the city and to seize heritage in a very personal way.

I believe that there are also deep roots in urban exploration, roots that tendril into themes about life in the city, desires for emotional freedom, the need for unmediated expression, associations with childhood memory and historic materiality, and desires for physical human connection and bonds through shared experiences of peaked emotions (Cahill and McGaugh 1998). These are issues explored by phenomenology, psychogeography, ontology and cognitive archaeology. I believe that tracing the roots of urban exploration will reveal a philosophical rabbit hole that does not end at the smooth pavement of everyday life.

It is also a topic which has been little discussed. In the course of my first few months of research, I have found two films on the topic (Faninatto 2005; Gilbert 2007), a few television shows (Duncan 2004; Wildman 2007; Zuiker, et al. 2006), a handful of popular books (Deyo and Leibowitz 2003; Ninjalicious 2005; Talling 2008; Toth 1993; Vanderbilt 2002), a single academic text (Edensor 2005), two M.A. dissertations (Lipman 2004; McRae 2008), a few journal articles (Genosko 2009; Pinder 2005) and a very large stack of zines (locally printed fanzines). Actually, the most coverage I have seen of urban exploration is in popular magazines and newspapers, where the press is almost assuredly negative. Obviously, this ever-growing and increasingly popular pastime is ripe for infiltration.

References
Cahill, L. and J. McGaugh
1998    Mechanisms of Emotional Arousal and Lasting Declarative Memory Trends Neurosci 21 (7):1-6.

Deyo, L. B. and D. Leibowitz
2003    Invisible Frontier : Exploring the Tunnels, Ruins, and Rooftops of Hidden New York. 1st ed. Three Rivers Press, New York.

Duncan, S.
2004    Urban Explorers. Hoggard Productions, United States of America.

Edensor, T.
2005    Industrial Ruins : Spaces, Aesthetics, and Materiality. Berg Publishers, Oxford, U.K.

Faninatto, R.
2005    Echoes of Forgotten Places. Scribble Media.

Genosko, G.
2009    Illness as Metonym: Writing Urban Exploration in Infiltration. Space and Culture 12(1):63-75.

Gilbert, M.
2007    Urban Explorers: Into the Darkness. Channel Z Films, United States of America.

Hammersley, M. and P. Atkinson
1995    Ethnography: Principles and Practice. 2nd ed. Routledge, London.

Hastrup, K.
1992    Anthropological Visions: Some Notes on Visual and Textual Authority. In Film as Ethnography, edited by P. I. Crawford and D. Turton. Manchester University Press in association with the Granada Centre for Visual Anthropology, Manchester.

Johnston, R. J.
2000    The Dictionary of Human Geography. 4th ed. Blackwell Publishers, Oxford, UK

Lipman, C.
2004    Tresspassing in the Ruins: Urban Exploration at the CRX, Royal Holloway, University of London.

McRae, J. D.
2008    Play City Life: Henri Lefebvre, Urban Exploration and Re-Imagined Possibilities for Urban Life M.A., Queen’s University.

Ninjalicious
2005    Access All Areas: A User’s Guide to the Art of Urban Exploration. Infilpress, Canada.

Pinder, D.
2005    Arts of Urban Exploration. Cultural Geographies 12(4):383-411.

Pink, S.
2007    Doing Visual Ethnography : Images, Media and Representation in Research. Manchester University Press in association with the Granada Centre for Visual Anthropology, New York.

Rose, G.
2001    Visual Methodologies : An Introduction to the Interpretation of Visual Materials. Sage, Thousand Oaks, California.

Salganik, M. J. and D. D. Heckathorn
2004    Sampling and Estimation in Hidden Populations Using Respondant-Driven Sampling  Sociological Methodology 34:1-48.

Talling, P.
2008    Derelict London. Random House Books, London.

Toth, J.
1993    The Mole People : Life in the Tunnels Beneath New York City. Chicago Review Press, Chicago, Ill.

Vanderbilt, T.
2002    Survival City : Adventures Among the Ruins of Atomic America. 1st ed. Princeton Architectural Press, New York, N.Y.

Wildman, D.
2007    Cities of the Underworld. The History Channel, United States of America.

Zuiker, A. E., C. Mendelsohn and A. Donahue
2006    Free Fall (Season 4, Episode 20). In CSI: Miami. CBS Paramount Television, United States of America.[

[vimeo vimeo.com/4665841]

After two months of presenting, travelling and doing fieldwork in various locations, I have a 2-month long 3-in-1 report for the site. On March 26th, I presented a paper entitled Submerged Tribal Memory: the Case of the Winnemem Wintu at the 2009 American Association of Geographers conference. Despite some minor technical difficulties, the presentation went well. Check that off the list!

On the way back from Vegas, I stopped at the abandoned Rock-a Hoola Water park in the Mojave Desert smack dab in between Las Vegas and Los Angeles for a little bit of UE with sYnOnYx, a Las Vegas explorer. The park closed down in 2004 and is an eerie explore despite the recent removal of the slides form the park in recent years. Before the removal of the slides, the park was on an episode of MTV’s Rob and Big where they skate it:

With slightly less daring, I returned with my own photos:

So, with that little post, we are nowhere near up to date! I will play more catch up soon!

Yesterday, I was invited by LutEx and Hydra to explore some World War II air raid shelters near London. The experience of being in shelters invoked a lot of new feelings for me, being American and never knowing what it would feel like to have your city bombed. Although we have many cold war shelters throughout the United States, these shelters were a precautionary measure, likely never to be used.

The shelters we went to yesterday, on the other hand, were inhabited by people who had left simple, isolated artifacts in these generally empty shelters, small reminders of the hidden history of this spectacularized city. A can of something evaporated, stone benches lining the walls, a few pots and pans, now surrounded by newly forming stalactites and stalagmites of minerals dripping in from the rainy city above.

Most interesting for me was Lutex’s technique for entering the shelters though manholes in the middle of the street, which he called overt camouflage. The idea basically is that is you look like you belong there, people will assume you do. I have seen similar techniques used by street artists that a fellow student at Royal Holloway, Luke Dickens, has been studying.

Lutex mystified me with his calm, organized and rational approach to the concept. He pulled his car up to the curb, coned off the area, adorned himself with a high visibility vest and proceeded to tape of the cones to keep pedestrians out and give the site the look of a public project. He then produced two keys which we fit into the manhole, lifted it up and voila! 60 years of history is ours to experience.

I am interested in other ways overt camouflage could be used but also had another thought about this idea. Basically, this only works if you have the appearance of someone who ‘belongs’ there. This means that people with body jewellery, tattoos, even dreadlocks would become more suspect immediately.

Which leads me to suggest that the real revolutionaries may not be the kids with purple mohawks, but the people who look quite normal but work to resist the complacency of modernity in their thoughts, word and actions in very subtle ways.

Here is the video from the explore (a little present for LutEx and Hydra):