-
GeoHumanities website). Therefore, such research can be identified as one on the fruitful
intersections of contemporary art practice and urban/cultural studies; and in particular
one which brings together performance, semiotics, body, place and audiovisual media
into a dynamic entanglement towards new conceptualizations and experience of in- situ
poetics. In particular, the current paper is interested on what it means to walk ‘with’ an
object (material, technological) ‘into’ site (city, periphery). For the purposes of this text,
the linguistic prepositions ‘with’ and ‘into’ are used as cognitive devices for critical
reflection on aesthetic site-specific practices at the intersections of walking performance
and installation art; often mediated by audiovisual or other means. Thus, in the wider
emerging framework of creative geohumanities, the paper aims to explore how such
practices of performing and/or locating the object into site can create various spatial
poetries and situated atmospheres; consisted of human and non- human actors.
The experience of place and space: On a geohumanistic approach
The concepts of space and place have been central not only at the core of geographical
thinking but also on the intersections of arts, humanities and social sciences; revealing
what recent intellectual voices have described as geohumanistic approach
(GeoHumanities). Their origins stem from an array of classical Greek philosophers;
particularly Aristotle and Plato. For Aristotle, place ‘takes precedence over all other
things’
(Casey, 1997, p. 71)
, yet as a concept is understood in terms of time change,
what he called locomotion. Place is closely interrelated to our existence. We move into
physical space – often perceived as eternal, geometric, abstract – but we live in place –
often described as bounded, local and inhabited. Place constitutes a result of our
embodied experience, senses, emotions, memories and socio-cultural interactions. It is
therefore what Tim Cresswell has argued that ‘places are practiced […] they are
continuously enacted by people’
(Cresswell, 2009, p. 170)
. People live and interact into
place, it is the very word of where that their existence takes place. Therefore, in order
to exist, the subject or object has to belong to a place; ‘it has to be located’, to echo
Cresswell’s (2009, p. 170) reflection on Aristotle. Moving into what it means to locate
our experience into place, Martin Heidegger on his Being and Time (1927) was
particularly significant on the evolution of humanistic and spatial thought. Following
Aristotle’s intellectual insights, he developed the notion of ‘dasein’ (being), meaning
the process of dwelling, of being specifically there
(Heidegger,1993)
and in particular
a dwelling which refers to the ways people render the surrounding world meaningful.
The decade of 1960’s gave a quantitative revolution and a rational turn even in
humanities. This entailed a turn to statistical analyses, quantified and scientific
conceptualizations of space as a surface for measuring or mapping locations, distances
and wealth. It was a space associated with the Cartesian view; reflecting wider scientific
and economic transformations of the world. In this rational view; space became more of
a cognitive surface of justification, objectivism and of knowledge rather than of
philosophical concerns or rich experience. In other words, to echo Lefebvrian thought,
space can be considered as abstract; meaning its ‘formal’ character which is defined
by logical functions ‘homogenization and commodification’
(Lefebvre, 1991, p. 49)
. On
the other hand, it has been argued that place can be also considered through behavioral
and psychological lenses
(Tuan,1977)
. Indeed, place does not form a vague concept, yet
it is a rich result of our sensory and felt experience in relation to all the environmental,
material and cultural qualities. Jeff Malpas argues that place is ubiquitous – it is not
only associated with our existence and experience but also with our ‘thinking about
existence and experience’
(Malpas, 2015, p. 1)
. Place is a multilayered notion of spatial,
bodily, topographic, social and cultural threads. Objects, subjects, spaces, ideas,
concepts are all situated in place in ways that we think, move or interact with them and
into them – to echo what has been already argued as conceptual backbone of the current
text. To restate, while the debate between space and place has been a longstanding and
multiparametric one, humanities (inspired by phenomenology and philosophy) argue
that while space can be grasped as blank, abstract and eternal; place is always associated
with our sensory and emotional experience. In the words of Tuan (1977, p.6) ‘what
begins as undifferentiated space becomes place as we get to […] endow it with value’.
Other prominent voices of the field have identified a ‘conceptual complexity’
(Cresswell, 2009, p. 169)
in the idea of place, which often contradicts with the everyday
common use of it.
Having briefly defined space and place, it is also interesting how a constellation
of related concepts such as the ones of location, sense of place, landscape and site
are associated with an emerging geohumanistic experience of place. In particular,
to talk about (geo)location is to refer to a specific set of coordinates in space,
a resulting located point – what was firstly conceived by Eratosthenes as latitude and
longitude and has been further used in contemporary GIS and audiovisual devices.
Following this, the concept of sense of place (also genius loci) refers to the intangible
aspects of a place; often associated with feelings, emotions, memories. Sense of place
refers to the atmospheres, qualities and ambiances of a particular place; what I could
call as a stratified time-based patina of atmospheres. Phenomenologically speaking,
others have described sense of place as the interweaved result of physical and symbolic
spaces of place; the merging ‘of the earth’s surface, the cosmological light conditions,
buildings and the symbolic and existential meanings in the cultural landscape’
(Jivén
& Larkham, 2003, p. 70)
. The material character of a place is often seen as locale;
meaning all the architectural tangible aspects where social relations take place in it.
Therefore, this leads also to a social perspective of place and space, one which was
based on Lefebvre’s (1991) seminal insights during the 1970s on social space not only
as a concrete, objective and material product but also as a dynamic milieu of subjective
lived experience and ideology. Echoing a Lefebvrian perspective, ‘bodies themselves
generate spaces’
(Lefebvre, 1991, p. 216)
and most importantly it is the body itself a
starting place which enacts the wider social construction and conceptualization of space.
Up to this point, I have argued that the (geo)humanistic understanding of place is
deeply rooted to the notion of experience. This has reverberated in various ways during
past decades; making possible various transdisciplinary approaches between art,
performance, cultural geography, architecture, sociology among others; often mediated
and extended by various audiovisual and other technological extensions. Such a wider
spatial turn echoes historically the Foucauldian thought of 19th century as the era
defined by a ‘great obsession (with) history’ in contrast with the 20th century, which is
‘above all the epoch of space’
(Foucault, 1986, p. 22)
. The dramatic technological shifts
and the emerging global condition of recent decades have also shift the concept of our
experience into place. Computers, mobile telecommunications, digital devices,
electronic media and screens have been attached not only on our surrounding world but
they have been also embodied. Thus, our experience can be often seen as screen-based
or extended by various sensors. Yet, while our bodies sense in the local, our digital
identities are able to communicate with the outer global. We are here and elsewhere and
thus our experience becomes fused, often described as ‘glocal’, to echo
Meyrowitz
(2005)
. The new sense of place has been extended into a state of living, socializing and
sensing between hybrid constellations of materiality and electronic bits. Having
presented a brief trajectory of the very main key-points of place and space that set the
foundations for the nowadays geohumanistic turn - the next section explores how such
aesthetic conceptualizations of place and experience are articulated in contemporary
artworks of site-specific art, walking performance and audiovisual technologies.
Performing site, locating the poetic: Walking and thinking on the intersections
Geohumanities does not constitute a newborn term. As others in the field have recently
argued; it is not ‘a new field or discipline’ but an conceptual umbrella for the ‘growing
zone of interaction between geography and humanities’
(Richardson et al., 2011, p. 3-4)
.
The interest of the current text falls into the need of geohumanities for artistic practices
in the intersections of aesthetic performance, place and various technologies (i.e. video,
sound, locative media). Walking has been an action in space and through time with huge
cultural and historical background, while various intellectual voices and endeavors have
underlined the aesthetic, performative, cultural, poetic and political potential of it.
Following a historical thread of cultural and conceptual walking practices; significant
“knot-moments” include the 19th century flaneur as the romanticized observer of
the emerging urban modernity, later 20th century spatial practices of Dada excursions
(1910s), Surrealists oneiric wanderings (1920-1930), Situationists International (1957)
radical method of psychogeography as well as the rise of Performance art (1960s-1970s),
related site- specific art practices and creative writing (1980-1990) and finally a
series of contemporary artists who have integrated aesthetic walking and various
audiovisual or locative media technologies in their interdisciplinary endeavors (mid
1990’s- nowadays). Therefore, due to text limitations, it is without doubt that walking
has strongly impacted on the histories and imaginaries of place, body and mind. It has
become a practice of a ‘symbolic transformation of the territory’
(Careri, 2002, p.134)
both in urban and rural settings.
What I would like to focus here is the poetic aspect of walking; a flourishing
combination of verbal and non-verbal elements into place. An indicative example is
Richard Long; a key figure since in late 1960’s radical consideration of walking as an
aesthetic practice. His work ‘A Line Made By Walking’ (1967) forms one of his early
performative pieces which makes apparent the need to draw a line as I have argued
elsewhere
(Psarras, 2018, p. 3)
The artist walked repetitively back and forth out in a
grass field flattening its surface; shaping a line. Such a sculpted line was
photographed; a documentation of his ephemeral intermedia intervention into place.
Here, I use the word intermedia to describe its fused character, one made of both
sculpture (line) and walking performance (action); with further geopoetic implications.
Long’s performance into site considers walking as method, a sensory and meditative
tool which inscribes mind and body upon the surface. This acts as a reminder of walking
itself as the meeting point of art and architecture, to echo Careri (2002, p. 148-149). In
many examples of Land art, artists were pretty much interested in the combination of
body, line, surface, site and materials. Their site-related or site- specific artworks and
expanded sculptures can be seen as performative investiga tions into site and with
materials; ranging from ephemeral to bounded results. This opened up a perspective of
experimenting with place and space through what Stiles described as ‘an amplification
of the process over the product’
(Stiles, 1996, p. 679)
– a shift from the representational
object to further modes of action / presentation of experience. Such a change can also
indicate semiotic shift in the performative intersections of body, language, object and
site. What can be argued here is an underlying interconnectedness between semiotics,
language and walking.
Rendell (2006)
reminds us an interesting thread between de
Saussure’s insight on langue (rules) and parole (speech) and de Certeau’s description of
walking as the process which turns ‘space into a practiced place’. Keeping in line with
the latter, an indicative conceptual work on the intersections of the performance, site
and (expanded) poetry is the works of Yoko Ono ‘Map Piece’(1962) and ‘Walking Piece’
(1964). Ono presented texts which can be considered both as poetry and conceptual
instructions (also connections to Moholy-Nagy paintings through telephone) for
potential open-ended performances into different places. The language and the
enunciation of words becomes a foundation for further performative conceptualizations
of place. They initiate as words; almost ready to be performed as footsteps as many
times as the walker wants; creating both an imaginary and actual path of subjective
experience even within the preplanned roads of the public space of the city. On the latter
distinction, I draw to what others
(Ingold, 2010, p. 127)
describe for the path as ‘a
cumulative trace not so much engineered in advance as generated in the course of
movement itself’. Smithson – pioneer of Land Art – probably set the foundations for
expanding our understanding of the intangible poetics which stem from dynamic and
performative constellations between bodies, places, objects, weather conditions, various
media among others. In his ‘Spiral Jetty’ (1970), an earthwork sculpture (an territorial
prosthetic), the artist used mud, basalt rock, salt crystals, water with people working
with bulldozers and other construction vehicles , to create a half-kilometer
counterclockwise path. The path gradually circles around itself creating a meditative
experience; a performing of place with an inevitable locating of geopoetics. The work
draws connections to the idea of a situated object into the empty territory; the prehistoric
menhir.
Menhirs constituted markers upon territory with symbolic value; in other words
abstract, yet direct objects and materialities which made apparent of a new system of
relations (and ambulatory experiences) into the vast landscape. Such artistic methods
and practices into site with objects created new conceptualizations of place which often
shifted the overall consideration of art – to art as experience; art as an intervening idea
into place. In contemporary context, the meaning of intervention and walking exists both
in material and virtual levels through the nowadays use of locative media (GPS, digital
mapping, sensors); revealing a media stratification in terms of our experience. Teri
Rueb’s site-specific interactive sound installation ‘Drift’ constituted a site work at
Watten Sea coast, where walkers wandered among layered currents of sand, sea and
implanted interactive sounds which often drift with the repetitive tides. The semiotics
of such a walking experience into an open and symbolic territory (in front of the
eternal sea) are tempting. In particular, the experience of wandering through invisible
sounds seems to be sensory heightened through interaction; rendering sonic landmarks
as resembling menhirs of sonic experience. The idea of the object as mediator of
experience in such artworks and which functions both in physical and virtual levels, can
be often founded in various locative media performances (i.e. Jeremy Wood’s GPS
drawings, Christian Nold’s Bio Mapping, Gordan Savicic Constraint City). What this
shows us is that the performing of places and locating of poetics that the current paper
explores is also extended by various situated (in site) or wearable (body) technologies.
Such performative – hybrid artworks can contribute with critical and aesthetic accounts
on wider geohumanities by bringing together walking, poetry, semiotics, land art and
locative media GIS technologies into a hybrid kind of geopoetics.