Introduction to a Critique of Urban Geography, Guy Debord

Of all the affairs we participate in, with or without interest, the groping quest for a new way of life is the only thing that remains really exciting. Aesthetic and other disciplines have proved glaringly inadequate in this regard and merit the greatest indifference. We should therefore delineate some provisional terrains of observation, including the observation of certain processes of chance and predictability in the streets.

The word psychogeography, suggested by an illiterate Kabyle as a general term for the phenomena a few of us were investigating around the summer of 1953, is not too inappropriate. It is not inconsistent with the materialist perspective that sees life and thought as conditioned by objective nature. Geography, for example, deals with the determinant action of general natural forces, such as soil composition or climatic conditions, on the economic structures of a society, and thus on the corresponding conception that such a society can have of the world. Psychogeography sets for itself the study of the precise laws and specific effects of the geographical environment, whether consciously organized or not, on the emotions and behavior of individuals. The charmingly vague adjective psychogeographical can be applied to the findings arrived at by this type of investigation, to their influence on human feelings, and more generally to any situation or conduct that seems to reflect the same spirit of discovery.

It has long been said that the desert is monotheistic. Is it illogical or devoid of interest to observe that the district in Paris between Place de la Contrescarpe and Rue de l’Arbalète conduces rather to atheism, to oblivion and to the disorientation of habitual reflexes?

Historical conditions determine what is considered “useful.” Baron Haussmann’s urban renewal of Paris under the Second Empire, for example, was motivated by the desire to open up broad thoroughfares enabling the rapid circulation of troops and the use of artillery against insurrections. But from any standpoint other than that of facilitating police control, Haussmann’s Paris is a city built by an idiot, full of sound and fury, signifying nothing. Present-day urbanism’s main problem is ensuring the smooth circulation of a rapidly increasing number of motor vehicles. A future urbanism may well apply itself to no less utilitarian projects, but in the rather different context of psychogeographical possibilities.

The present abundance of private automobiles is one of the most astonishing successes of the constant propaganda by which capitalist production persuades the masses that car ownership is one of the privileges our society reserves for its most privileged members. But anarchical progress often ends up contradicting itself, as when we savor the spectacle of a police chief issuing a filmed appeal urging Parisian car owners to use public transportation.

We know with what blind fury so many unprivileged people are ready to defend their mediocre advantages. Such pathetic illusions of privilege are linked to a general idea of happiness prevalent among the bourgeoisie and maintained by a system of publicity that includes Malraux’s aesthetics as well as Coca-Cola ads — an idea of happiness whose crisis must be provoked on every occasion by every means.

The first of these means is undoubtedly the systematic provocative dissemination of a host of proposals tending to turn the whole of life into an exciting game, combined with the constant depreciation of all current diversions (to the extent, of course, that these latter cannot be detourned to serve in constructions of more interesting ambiances). The greatest difficulty in such an undertaking is to convey through these apparently extravagant proposals a sufficient degree of serious seduction. To accomplish this we can envisage an adroit use of currently popular means of communication. But a disruptive sort of abstention, or demonstrations designed to radically frustrate the fans of these means of communication, can also promote at little expense an atmosphere of uneasiness extremely favorable for the introduction of a few new conceptions of pleasure.

The idea that the creation of a chosen emotional situation depends only on the thorough understanding and calculated application of a certain number of concrete techniques inspired this somewhat tongue-in-cheek “Psychogeographical Game of the Week,” published in Potlatch #1:

In accordance with what you are seeking, choose a country, a large or small city, a busy or quiet street. Build a house. Furnish it. Use decorations and surroundings to the best advantage. Choose the season and the time of day. Bring together the most suitable people, with appropriate records and drinks. The lighting and the conversation should obviously be suited to the occasion, as should be the weather or your memories. If there has been no error in your calculations, the result should prove satisfying.

We need to flood the market — even if for the moment merely the intellectual market — with a mass of desires whose fulfillment is not beyond the capacity of humanity’s present means of action on the material world, but only beyond the capacity of the old social organization. It is thus not without political interest to publicly counterpose such desires to the elementary desires that are endlessly rehashed by the film industry and in psychological novels like those of that old hack Mauriac. (As Marx explained to poor Proudhon, “In a society based on poverty, the poorest products are inevitably consumed by the greatest number.”)(1)

The revolutionary transformation of the world, of all aspects of the world, will confirm all the dreams of abundance.

The sudden change of ambiance in a street within the space of a few meters; the evident division of a city into zones of distinct psychic atmospheres; the path of least resistance that is automatically followed in aimless strolls (and which has no relation to the physical contour of the terrain); the appealing or repelling character of certain places — these phenomena all seem to be neglected. In any case they are never envisaged as depending on causes that can be uncovered by careful analysis and turned to account. People are quite aware that some neighborhoods are gloomy and others pleasant. But they generally simply assume that elegant streets cause a feeling of satisfaction and that poor streets are depressing, and let it go at that. In fact, the variety of possible combinations of ambiences, analogous to the blending of pure chemicals in an infinite number of mixtures, gives rise to feelings as differentiated and complex as any other form of spectacle can evoke. The slightest demystified investigation reveals that the qualitatively or quantitatively different influences of diverse urban decors cannot be determined solely on the basis of the historical period or architectural style, much less on the basis of housing conditions.

The research that we are thus led to undertake on the arrangement of the elements of the urban setting, in close relation with the sensations they provoke, entails bold hypotheses that must be constantly corrected in the light of experience, by critique and self-critique.

Certain of De Chirico’s paintings, which were clearly inspired by architecturally originated sensations, exert in turn an effect on their objective base to the point of transforming it: they tend themselves to become blueprints or models. Disquieting neighborhoods of arcades could one day carry on and fulfill the allure of these works.

I scarcely know of anything but those two harbors at dusk painted by Claude Lorrain(2) — which are in the Louvre and which juxtapose extremely dissimilar urban ambiances — that can rival in beauty the Paris Metro maps. I am not, of course, talking about mere physical beauty — the new beauty can only be a beauty of situation — but simply about the particularly moving presentation, in both cases, of a sum of possibilities.

Along with various more difficult means of intervention, a renovated cartography seems appropriate for immediate utilization.

The production of psychogeographical maps, or even the introduction of alterations such as more or less arbitrarily transposing maps of two different regions, can contribute to clarifying certain wanderings that express not subordination to randomness but total insubordination to habitual influences (influences generally categorized as tourism, that popular drug as repugnant as sports or buying on credit).

A friend recently told me that he had just wandered through the Harz region of Germany while blindly following the directions of a map of London. This sort of game is obviously only a feeble beginning in comparison to the complete creation of architecture and urbanism that will someday be within the power of everyone. Meanwhile we can distinguish several stages of partial, less difficult projects, beginning with the mere displacement of elements of decoration from the locations where we are used to seeing them.

For example, in the preceding issue of this journal Marcel Mariën proposed that when global resources have ceased to be squandered on the irrational enterprises that are imposed on us today, all the equestrian statues of all the cities of the world be assembled in a single desert. This would offer to the passersby — the future belongs to them — the spectacle of an artificial cavalry charge which could even be dedicated to the memory of the greatest massacrers of history, from Tamerlane to Ridgway. It would also respond to one of the main demands of the present generation: educative value.

In fact, nothing really new can be expected until the masses in action awaken to the conditions that are imposed on them in all domains of life, and to the practical means of changing them.

“The imaginary is that which tends to become real,” wrote an author whose name, on account of his notorious intellectual degradation, I have since forgotten.(3) The involuntary restrictiveness of such a statement could serve as a touchstone exposing various farcical literary revolutions: That which tends to remain unreal is empty babble.

Life, for which we are responsible, presents powerful motives for discouragement and innumerable more or less vulgar diversions and compensations. A year doesn’t go by when people we loved haven’t succumbed, for lack of having clearly grasped the present possibilities, to some glaring capitulation. But the enemy camp objectively condemns people to imbecility and already numbers millions of imbeciles; the addition of a few more makes no difference.

The primary moral deficiency remains indulgence, in all its forms.


GUY DEBORD
1955



[TRANSLATOR’S NOTES]

1. The quotation is from Marx’s The Poverty of Philosophy (chapter 2).

2. Two such paintings (Lorrain painted several of the same type) are included in Debord’s film The Society of the Spectacle.

3. The quotation is from André Breton’s Le Revolver à cheveux blancs.


“Introduction à une critique de la géographie urbaine” originally appeared in the Belgian surrealist journal Les Lèvres Nues #6 (September 1955). This translation by Ken Knabb is from the Situationist International Anthology (Revised and Expanded Edition, 2006). No copyright.

Above copied from: http://www.bopsecrets.org/SI/urbgeog.htm

WHY PSYCHOGEOGRAPHY? London Psychogeographical Association

There is a spectre haunting Europe, nay, the world. The spectre of psychogeography. For 30 years the fingers of the stranglehold of tradition have, one by one, been peeled back by the eruption of exciting new non-Euclidean psycho-social spaces. Rock and Roll, the permissive society, a new Iiberalism existing in the social sphere have all provided a decompression chamber where the pent-up frustrations engendered by class society can be productively put to use in the engine rooms of new design, new fashion and faddish revolt. Centred upon youth as a source of naivety, the vital forces of the collective imagination are channelled into an economic subsistence, which provides a pool of talent amongst which established organisations and businesses can fish for new faces and new ideas. However, as the Gay Liberation Front has given way to the 'Pink Pound', as the Black Panthers have been replaced by the Fruits of Islam, as the delusions of Mao-tse-tung have been superseded by the Shanghai Stock Exchange, so the integration of non-Euclidean psycho-social space into a post-Newtonian mechanics is faced by the emergence of an anti-Euclidean opposition which will rekindle the fires of revolt with the matchsticks of metaphor. By drawing upon ancient songlines which reassert themselves within the modern urban environment, psychogeography as the practical application of anti-Euclidean psycho-geometry offers the third pole in the triolectic between the false universalism of modernism and the universal virtuality of post-modernism.

Psychogeography is universalism with attitude. It is universalism which does not seek to express itself in words, which remains nothing more than signposts in the wilderness. Psychogeography investigates the intersection of time and space, and hence attacks science at its point of weakness - the replicability of results. Psychogeography is the universalism of the specific, of the particular, i.e. at its point of dissolution.

Psychogeography places itself beyond democracy. There is no process of sifting through everyone's experience of daily life to reproduce it as a soap opera, a political programme or a college doctorate. There is not so much an immersion of private life in the social sphere, but an invasion of the public sphere by the passions which have hitherto been confined to the privatised world of the atomised individual. Whereas democracy synthesises the desires of the citizens, psychogeography is one antithetical pole among many which realises the conflict between our idealised role as citizens and our subjectivity arising from the material conditions of our life. By suspending the 'common sense' as we move from location to location in our daily life, we can rediscover the wilderness within the city. By exploring those areas we have no good reason to be in we can discover the reasons we are constrained to certain areas.

But this layer of psychogeographical activity soon reveals other layers. Questions of gender of race, of access for people with disabilities soon arise. Any specific locality does not have a unique character. It is not just that a woman may relate differently to a place than a man, but that a woman's presence (or even the presence of a horde of women) can transform that place. Normality no longer functions as a global variable, it can only exist as the production of the functioning of a particular power at a particular place. The restructuring of capital has displaced the linear organisation of power with a cybernetic web of centres of excellence which survive as idyllic islands in a sea of chaos. Access to such locations is the product of wealth, and poverty is the exclusion from even the simplest forms of shelter, food and sociability.

Psychogeography is not a substitute for class struggle, but a tool of class struggle. When kids from council estates wander into posh housing areas they are immediately harassed by the police. They get accused of being burglars even before they had a chance to break into the first house. The police impose a rationality: they force us to explain why we are at a particular place. They only accept conventional explanations in terms of economic activity (even visiting relatives boils down to economics, as the family is precisely the conjunction of private life with the economic sphere). Psychogeography is always an uneconomic, even anti-economic, activity.

The publications of the London Psychogeographical Association forthrightly present a reconstruction of urban life using the principles of anti-Euclidean psychogeometry. We shall always present our material in the rhetoric of the most rigid dogmatism, as the greatest care in its development always ensures the rigour necessary for the presentation of correct ideas. Some critics have derived from this that we seek to assert our unique viewpoint as determinant over social reality, or that we wish to compete with rival social determinations. Such critics clearly have failed to understand what we are doing. Our publications are always secondary in relation to the more pressing concern of psychogeographic activity itself.

LPA
Box 15,138 Kingsland High Street
London, E8 2NS, England

abov e copied from: http://www.infopool.org.uk/Why.htm

Introduction to a Critique of Urban Geography, Guy-Ernest Debord

Of all the affairs we participate in, with or without interest, the groping search for a new way of life is the only aspect still impassioning. Aesthetic and other disciplines have proved blatantly inadequate in this regard and merit the greatest detachment. We should therefore delineate some provisional terrains of observation, including the observation of certain processes of chance and predictability in the streets.

The word psychogeography, suggested by an illiterate Kabyle as a general term for the phenomena a few of us were investigating around the summer of 1953, is not too inappropriate. It does not contradict the materialist perspective of the conditioning of life and thought by objective nature. Geography, for example, deals with the determinant action of general natural forces, such as soil composition or climatic conditions, on the economic structures of a society, and thus on the corresponding conception that such a society can have of the world. Psychogeography could set for itself the study of the precise laws and specific effects of the geographical environment, consciously organized or not, on the emotions and behavior of individuals. The adjective psychogeographical, retaining a rather pleasing vagueness, can thus be applied to the findings arrived at by this type of investigation, to their influence on human feelings, and even more generally to any situation or conduct that seems to reflect the same s pirit of discovery.

It has long been said that the desert is monotheistic. Is it illogical or devoid of interest to observe that the district in Paris between Place de la Contrescarpe and Rue de l'Arbal? conduces rather to atheism, to oblivion and to the disorientation of habitual reflexes?

The notion of utilitariness should be situated historically. The concern to have open spaces allowing for the rapid circulation of troops and the use of artillery against insurrections was at the origin of the urban renewal plan adopted by the Second Empire. But from any standpoint other than that of police control, Haussmann's Paris is a city built by an idiot, full of sound and fury, signifying nothing. Today urbanism's main problem is ensuring the smooth circulation of a rapidly increasing quantity of motor vehicles. We might be justified in thinking that a future urbanism will also apply itself to no less utilitarian projects that will give the greatest consideration to psychogeographical possibilities.

This present abundance of private cars is nothing but the result of the constant propaganda by which capitalist production persuades the masses--and this case is one of its most astonishing successes--that the possession of a car is one of the privileges our society reserves for its privileged members. (At the same time, anarchical progress negates itself: one can thus savor the spectacle of a prefect of police urging Parisian car owners to use public transportation.)

We know with what blind fury so many unprivileged people are ready to defend their mediocre advantages. Such pathetic illusions of privilege are linked to a general idea of happiness prevalent among the bourgeoisie and maintained by a system of publicity that includes Malraux's aesthetics as well as the imperatives of Coca-Cola--an idea of happiness whose crisis must be provoked on every occasion by every means.

The first of these means are undoubtedly the systematic provocative dissemination of a host of proposals tending to turn the whole of life into an exciting game, and the continual depreciation of all current diversions--to the extent, of course, that they cannot be detourned to serve in constructions of more interesting ambiances. The greatest difficulty in such an undertaking is to convey through these apparently delirious proposals a sufficient degree of serious seduction. To accomplish this we can imagine an adroit use of currently popular means of communication. But a disruptive sort of abstention, or manifestations designed to radically frustrate the fans of these means of communication, could also promote at little expense an atmosphere of uneasiness extremely favorable for the introduction of a few new notions of pleasure.

This idea, that the realization of a chosen emotional situation depends only on the thorough understanding and calculated application of a certain number of concrete techniques, inspired this "Psychogeographical Game of the Week" published, not without a certain humor, in Potlatch #1:

"In accordance with what you are seeking, choose a country, a more or less populated city, a more or less busy street. Build a house. Furnish it. Use decorations and surroundings to the best advantage. Choose the season and the time of day. Bring together the most suitable people, with appropriate records and drinks. The lighting and the conversation should obviously be suited to the occasion, as should be the weather or your memories.

"If there has been no error in your calculations, the result should satisfy you."

We need to work toward flooding the market--even if for the moment merely the intellectual market--with a mass of desires whose realization is not beyond the capacity of man's present means of action on the material world, but only beyond the capacity of the old social organization. It is thus not without political interest to publicly counterpose such desires to the elementary desires that are endlessly rehashed by the film industry and in psychological novels like those of that old hack Mauriac. ("In a society based on poverty, the poorest products are inevitably used by the greatest number," Marx explained to poor Proudhon.)

The revolutionary transformation of the world, of all aspects of the world, will confirm all the dreams of abundance. The sudden change of ambiance in a street within the space of a few meters; the evident division of a city into zones of distinct psychic atmospheres; the path of least resistance which is automatically followed in aimless strolls (and which has no relation to the physical contour of the ground); the appealing or repelling character of certain places--all this seems to be neglected. In any case it is never envisaged as depending on causes that can be uncovered by careful analysis turned to account. People are quite aware that some neighborhoods are sad and others pleasant. But they generally simply assume elegant streets cause a feeling of satisfaction and that poor street are depressing, and let it go at that. In fact, the variety of possible combinations of ambiances, analogous to the blending of pure chemicals in an infinite number of mixtures, gives rise to feelings as differentiated and complex as any other form of spectacle can evoke. The slightest demystified investigation reveals that the qualitatively or quantitatively different influences of diverse urban decors cannot be determined solely on the basis of the era or architectural style, much less on the basis of housing conditions.

The research that we are thus led to undertake on the arrangement of the elements of the urban setting, in close relation with the sensations they provoke, entails bold hypotheses that must constantly corrected in the light of experience, by critique and self-critique.

Certain of Chirico's paintings, which are clearly provoked by architecturally originated sensations, exert in turn an effect on their objective base to the point of transforming it: they tend themselves to become blueprints or models. Disquieting neighborhoods of arcades could one day carry on and fulfill the allure of these works.

I scarcely know of anything but those two harbors at dusk painted by Claude Lorrain--which are at the Louvre and which juxtapose extremely dissimilar urban ambiances--that can rival in beauty the Paris metro maps. It will be understood that in speaking here of beauty I don't have in mind plastic beauty--the new beauty can only be beauty of situation--but simply the particularly moving presentation, in both cases, of a sum of possibilities.

Among various more difficult means of intervention, a renovated cartography seems appropriate for immediate utilization.

The production of psychogeographic maps, or even the introduction of alterations such as more or less arbitrarily transposing maps of two different regions, can contribute to clarifying certain wanderings that express not subordination to randomness but complete insubordination to habitual influences (influences generally categorized as tourism that popular drug as repugnant as sports or buying on credit). A friend recently told me that he had just wandered through the Harz region of Germany while blindly following the directions of a map of London This sort of game is obviously only a mediocre beginning in comparison to the complete construction of architecture and urbanism that will someday be within the power of everyone. Meanwhile we can distinguish several stages of partial, less difficult realizations, beginning with the mere displacement of elements of decoration from the locations where we are used to seeing them.

For example, in the preceding issue of this journal Marien proposed that when global resources have ceased to be squandered on the irrational enterprises that are imposed on us today, all the equestrian statues of all the cities of the world be assembled in a single desert. This would offer to the passersby--the future belongs to them--the spectacle of an artificial cavalry charge, which could even be dedicated to the memory of the greatest massacrers of history, from Tamerlane to Ridgway. Here we see reappear one of the main demands of this generation: educative value.

In fact, there is nothing to be expected until the masses in action awaken to the conditions that are imposed on them in all domains of life, and to the practical means of changing them.

"The imaginary is that which tends to become real," wrote an author whose name, on account of his notorious intellectual degradation, I have since forgotten. The involuntary restrictiveness of such a statement could serve as a touchstone exposing various farcical literary revolutions: That which tends to remain unreal is empty babble.

Life, for which we are responsible, encounters, at the same time as great motives for discouragement, innumerable more or less vulgar diversions and compensations. A year doesn't go by when people we loved haven't succumbed, for lack of having clearly grasped the present possibilities, to some glaring capitulation. But the enemy camp objectively condemns people to imbecility and already numbers millions of imbeciles; the addition of a few more makes no difference. The first moral deficiency remains indulgence, in all its forms.

above copied from: http://library.nothingness.org/articles/SI/en/display/2

Theory of the Dérive, Guy Debord

One of the basic situationist practices is the dérive,(1) a technique of rapid passage through varied ambiences. Dérives involve playful-constructive behavior and awareness of psychogeographical effects, and are thus quite different from the classic notions of journey or stroll.

In a dérive one or more persons during a certain period drop their relations, their work and leisure activities, and all their other usual motives for movement and action, and let themselves be drawn by the attractions of the terrain and the encounters they find there. Chance is a less important factor in this activity than one might think: from a dérive point of view cities have psychogeographical contours, with constant currents, fixed points and vortexes that strongly discourage entry into or exit from certain zones.

But the dérive includes both this letting-go and its necessary contradiction: the domination of psychogeographical variations by the knowledge and calculation of their possibilities. In this latter regard, ecological science, despite the narrow social space to which it limits itself, provides psychogeography with abundant data.

The ecological analysis of the absolute or relative character of fissures in the urban network, of the role of microclimates, of distinct neighborhoods with no relation to administrative boundaries, and above all of the dominating action of centers of attraction, must be utilized and completed by psychogeographical methods. The objective passional terrain of the dérive must be defined in accordance both with its own logic and with its relations with social morphology.

In his study Paris et l’agglomération parisienne (Bibliothèque de Sociologie Contemporaine, P.U.F., 1952) Chombart de Lauwe notes that “an urban neighborhood is determined not only by geographical and economic factors, but also by the image that its inhabitants and those of other neighborhoods have of it.” In the same work, in order to illustrate “the narrowness of the real Paris in which each individual lives . . . within a geographical area whose radius is extremely small,” he diagrams all the movements made in the space of one year by a student living in the 16th Arrondissement. Her itinerary forms a small triangle with no significant deviations, the three apexes of which are the School of Political Sciences, her residence and that of her piano teacher.

Such data — examples of a modern poetry capable of provoking sharp emotional reactions (in this particular case, outrage at the fact that anyone’s life can be so pathetically limited) — or even Burgess’s theory of Chicago’s social activities as being distributed in distinct concentric zones, will undoubtedly prove useful in developing dérives.

If chance plays an important role in dérives this is because the methodology of psychogeographical observation is still in its infancy. But the action of chance is naturally conservative and in a new setting tends to reduce everything to habit or to an alternation between a limited number of variants. Progress means breaking through fields where chance holds sway by creating new conditions more favorable to our purposes. We can say, then, that the randomness of a dérive is fundamentally different from that of the stroll, but also that the first psychogeographical attractions discovered by dérivers may tend to fixate them around new habitual axes, to which they will constantly be drawn back.

An insufficient awareness of the limitations of chance, and of its inevitably reactionary effects, condemned to a dismal failure the famous aimless wandering attempted in 1923 by four surrealists, beginning from a town chosen by lot: Wandering in open country is naturally depressing, and the interventions of chance are poorer there than anywhere else. But this mindlessness is pushed much further by a certain Pierre Vendryes (in Médium, May 1954), who thinks he can relate this anecdote to various probability experiments, on the ground that they all supposedly involve the same sort of antideterminist liberation. He gives as an example the random distribution of tadpoles in a circular aquarium, adding, significantly, “It is necessary, of course, that such a population be subject to no external guiding influence.” From that perspective, the tadpoles could be considered more spontaneously liberated than the surrealists, since they have the advantage of being “as stripped as possible of intelligence, sociability and sexuality,” and are thus “truly independent from one another.”

At the opposite pole from such imbecilities, the primarily urban character of the dérive, in its element in the great industrially transformed cities that are such rich centers of possibilities and meanings, could be expressed in Marx’s phrase: “Men can see nothing around them that is not their own image; everything speaks to them of themselves. Their very landscape is alive.”

One can dérive alone, but all indications are that the most fruitful numerical arrangement consists of several small groups of two or three people who have reached the same level of awareness, since cross-checking these different groups’ impressions makes it possible to arrive at more objective conclusions. It is preferable for the composition of these groups to change from one dérive to another. With more than four or five participants, the specifically dérive character rapidly diminishes, and in any case it is impossible for there to be more than ten or twelve people without the dérive fragmenting into several simultaneous dérives. The practice of such subdivision is in fact of great interest, but the difficulties it entails have so far prevented it from being organized on a sufficient scale.

The average duration of a dérive is one day, considered as the time between two periods of sleep. The starting and ending times have no necessary relation to the solar day, but it should be noted that the last hours of the night are generally unsuitable for dérives.

But this duration is merely a statistical average. For one thing, a dérive rarely occurs in its pure form: it is difficult for the participants to avoid setting aside an hour or two at the beginning or end of the day for taking care of banal tasks; and toward the end of the day fatigue tends to encourage such an abandonment. But more importantly, a dérive often takes place within a deliberately limited period of a few hours, or even fortuitously during fairly brief moments; or it may last for several days without interruption. In spite of the cessations imposed by the need for sleep, certain dérives of a sufficient intensity have been sustained for three or four days, or even longer. It is true that in the case of a series of dérives over a rather long period of time it is almost impossible to determine precisely when the state of mind peculiar to one dérive gives way to that of another. One sequence of dérives was pursued without notable interruption for around two months. Such an experience gives rise to new objective conditions of behavior that bring about the disappearance of a good number of the old ones.(2)

The influence of weather on dérives, although real, is a significant factor only in the case of prolonged rains, which make them virtually impossible. But storms or other types of precipitation are rather favorable for dérives.

The spatial field of a dérive may be precisely delimited or vague, depending on whether the goal is to study a terrain or to emotionally disorient oneself. It should not be forgotten that these two aspects of dérives overlap in so many ways that it is impossible to isolate one of them in a pure state. But the use of taxis, for example, can provide a clear enough dividing line: If in the course of a dérive one takes a taxi, either to get to a specific destination or simply to move, say, twenty minutes to the west, one is concerned primarily with personal disorientation. If, on the other hand, one sticks to the direct exploration of a particular terrain, one is concentrating primarily on research for a psychogeographical urbanism.

In every case the spatial field depends first of all on the point of departure — the residence of the solo dériver or the meeting place selected by a group. The maximum area of this spatial field does not extend beyond the entirety of a large city and its suburbs. At its minimum it can be limited to a small self-contained ambience: a single neighborhood or even a single block of houses if it’s interesting enough (the extreme case being a static-dérive of an entire day within the Saint-Lazare train station).

The exploration of a fixed spatial field entails establishing bases and calculating directions of penetration. It is here that the study of maps comes in — ordinary ones as well as ecological and psychogeographical ones — along with their correction and improvement. It should go without saying that we are not at all interested in any mere exoticism that may arise from the fact that one is exploring a neighborhood for the first time. Besides its unimportance, this aspect of the problem is completely subjective and soon fades away.

In the “possible rendezvous,” on the other hand, the element of exploration is minimal in comparison with that of behavioral disorientation. The subject is invited to come alone to a certain place at a specified time. He is freed from the bothersome obligations of the ordinary rendezvous since there is no one to wait for. But since this “possible rendezvous” has brought him without warning to a place he may or may not know, he observes the surroundings. It may be that the same spot has been specified for a “possible rendezvous” for someone else whose identity he has no way of knowing. Since he may never even have seen the other person before, he will be encouraged to start up conversations with various passersby. He may meet no one, or he may even by chance meet the person who has arranged the “possible rendezvous.” In any case, particularly if the time and place have been well chosen, his use of time will take an unexpected turn. He may even telephone someone else who doesn’t know where the first “possible rendezvous” has taken him, in order to ask for another one to be specified. One can see the virtually unlimited resources of this pastime.

Our rather anarchic lifestyle and even certain amusements considered dubious that have always been enjoyed among our entourage — slipping by night into houses undergoing demolition, hitchhiking nonstop and without destination through Paris during a transportation strike in the name of adding to the confusion, wandering in subterranean catacombs forbidden to the public, etc. — are expressions of a more general sensibility which is no different from that of the dérive. Written descriptions can be no more than passwords to this great game.

The lessons drawn from dérives enable us to draft the first surveys of the psychogeographical articulations of a modern city. Beyond the discovery of unities of ambience, of their main components and their spatial localization, one comes to perceive their principal axes of passage, their exits and their defenses. One arrives at the central hypothesis of the existence of psychogeographical pivotal points. One measures the distances that actually separate two regions of a city, distances that may have little relation with the physical distance between them. With the aid of old maps, aerial photographs and experimental dérives, one can draw up hitherto lacking maps of influences, maps whose inevitable imprecision at this early stage is no worse than that of the earliest navigational charts. The only difference is that it is no longer a matter of precisely delineating stable continents, but of changing architecture and urbanism.

Today the different unities of atmosphere and of dwellings are not precisely marked off, but are surrounded by more or less extended bordering regions. The most general change that dérive experiences lead to proposing is the constant diminution of these border regions, up to the point of their complete suppression.

Within architecture itself, the taste for dériving tends to promote all sorts of new forms of labyrinths made possible by modern techniques of construction. Thus in March 1955 the press reported the construction in New York of a building in which one can see the first signs of an opportunity to dérive inside an apartment:

“The apartments of the helicoidal building will be shaped like slices of cake. One will be able to enlarge or reduce them by shifting movable partitions. The half-floor gradations avoid limiting the number of rooms, since the tenant can request the use of the adjacent section on either upper or lower levels. With this setup three four-room apartments can be transformed into one twelve-room apartment in less than six hours.”

(To be continued.)

GUY DEBORD
1958



[TRANSLATOR’S NOTES]

1. dérive: literally “drift” or “drifting.” Like détournement, this term has usually been anglicized as both a noun and a verb.

2. “The dérive (with its flow of acts, its gestures, its strolls, its encounters) was to the totality exactly what psychoanalysis (in the best sense) is to language. Let yourself go with the flow of words, says the psychoanalyst. He listens, until the moment when he rejects or modifies (one could say detourns) a word, an expression or a definition. The dérive is certainly a technique, almost a therapeutic one. But just as analysis unaccompanied with anything else is almost always contraindicated, so continual dériving is dangerous to the extent that the individual, having gone too far (not without bases, but...) without defenses, is threatened with explosion, dissolution, dissociation, disintegration. And thence the relapse into what is termed ‘ordinary life,’ that is to say, in reality, into ‘petrified life.’ In this regard I now repudiate my Formulary’s propaganda for a continuous dérive. It could be continuous like the poker game in Las Vegas, but only for a certain period, limited to a weekend for some people, to a week as a good average; a month is really pushing it. In 1953-1954 we dérived for three or four months straight. That’s the extreme limit. It’s a miracle it didn’t kill us” (Ivan Chtcheglov, excerpt from a 1963 letter to Michèle Bernstein and Guy Debord, reprinted in Internationale Situationniste #9, p. 38).


“Théorie de la dérive” was published in Internationale Situationniste #2 (Paris, December 1958). A slightly different version was first published in the Belgian surrealist journal Les Lèvres Nues #9 (November 1956) along with accounts of two dérives. This translation by Ken Knabb is from the Situationist International Anthology (Revised and Expanded Edition, 2006). No copyright.

above copied from: http://www.bopsecrets.org/SI/2.derive.htm