I loved the Shirley Baker exhibition, found it moving and inspiring both. ‘Women and Children; and Loitering Men’ at the Manchester Art Gallery. Her photographs are vibrant, beautifully composed, full of life, provocative–everything photographs should be–and at the same time her subject is the one closest to my heart: everyday life and working-class community.
From the Manchester Art Gallery Website:
Pioneering British photographer Shirley Baker (1932-2014) is thought to be the only woman practicing street photography in Britain during the post-war era. Baker’s humanist documentary work received little attention throughout her sixty-five years career. This exhibition includes previously unseen colour photographs by Baker alongside black and white images and ephemera such as magazine spreads, contact sheets and various sketches. It specifically focuses on her depictions of the urban clearance programmes of inner city Manchester and Salford. This intense period of study, spanning from 1961 – 1981, documents what Baker saw as the needless destruction of working class communities.
This is an exhibition put together by Anna Douglas, first shown in London (of course, already I am feeling this North-South injustice)
For an amateur photographer and an urbanist and with a lifetime devoted to building power and community, these photographs sing. They document this structural period of demolition, the hope of better lives and council housing, the children my god the children everywhere and you love every one of them. Mothers everywhere too (and all my fears of being like that, like them, that joy vanished from them though I know often it is still there and it is my own fear speaking still, it seems visible only in the children and some of the old men).
The old men, the unemployed, the laundry, the cats and the dogs, the hope and despair, beauty and laughter and oppression and a hard working life all painted in black and white and glorious colour.
Maybe I loved most sharing this space with others, it felt like these rooms were filled with unusual suspects for a gallery, and a couple of older men were reminiscing behind me for a while about these days I was staring at captured with such compassion and immediacy it was altogether beautiful.
Some pictures from the website dedicated to her. There was another picture with a cat that was my favourite. I cannot find it. The unexpected heartbreak of denial in an internet age. Reminds me of my own poverty-stricken youth. Nothing like this though. The kids above — I imagine this was a day that all of them have remembered all their lives. The kids below — those faces too old and wary. I knew so many kids like that, love this country because seems like they are rare now. Nothing sad about this kid though. There is so little about Shirley Baker and I want to know all of it, devour all of her photographs. The book cost £30 — impossible at the end of the month. The other books from the handful of times her work has been shown all over £100. Luckily there is a website dedicated to her, it states:
Shirley Baker (1932 – 2014) was one of Britain’s most compelling yet underexposed social documentary photographers. Her street photography of the working-class inner-city areas, taken from 1960 until 1981, would come to define her humanist vision.
“It has always astonished me how quickly things can disappear without a trace.”
Hampered by union restrictions on female press photographers, she abandoned plans to work for the Manchester Guardian…. it is her empathetic but unsentimental photographs of inner-city working-class communities in Salford and Manchester as they experienced years of ‘slum’ clearance that has come to define her distinct vision.
“My sympathies lay with the people who were forced to exist miserably, often for months on end, sometimes years, whilst demolition went on all around them.” (Shirley Baker, on the slum clearances of inner Manchester and Salford)
Look at these incredible visions of the city and the life that filled it and spilled over it as the face of it was being transformed.
They are incredible, I wanted to see all of them. I wanted to know more of how she thought about them. I loved too, the exhibition’s integration of oral histories from people in these neighbourhoods, though I kind of hate the technology so I didn’t listen to all of them.
I will be patient, I suppose, and wait for more.
In looking for some of my favourite photographs I found this one online, an older Shirley Baker in front of this building I love and have long wondered about as I walk past it all the time on my way home, now a Chinese Restaurant on Plymouth Grove. It’s somehow so warming to think of her here, in my own place.
Ground Control by Anna Minton is a great summation and ordering of the neoliberal features of current planning and development in the UK, and how they have developed since the 1970s. It quite brilliantly gets at the main features of planning and housing policies, ordering them in ways that makes a wealth of detail comprehensible while also highlighting its egregious effects on individuals, their communities and society as a whole.
It is a pleasure to read, but not pleasant reading if you know what I mean. Nothing infuriates me more than the privatisation and destruction of housing and the constant increases in control, security and surveillance. Over and over again you see the looting of the public sector and land belonging to all of us by the private sector, facilitated by politicians and planners and academics as well. Not that academics have power, but write the kind of theory that people in power want to hear and watch that shit fly. Above all, the promotion of profit as the highest and best use, and the purpose of government to facilitate that. So while the Olympics in East London were billed as a benefit and income generator, it turned out as we ‘cynics’ expected all along.
According to the House of Commons Public Accounts Committee less than 2 percent of the Olympic budget has ended up coming from the private sector. (xvii)
When things began to fall apart in the economic downturn, the Wellcome Trust made a £1 billion bid for the development to explore a more full community use for the land. They were rejected, and Minton writes:
It is amazing that despite the utter collapse of the commercial case for the Olympic development the bottom line remains the only consideration the Olympic decision makers are prepared to consider. (xix)
She describes the rise of large corporations becoming community developers, which explains why so many new builds have so little possibility of generating community. This rise of what she calls ‘Tesco towns’, where a corporation building superstores builds customer’s homes along with it through its regeneration subsidiary Spenhill. It has built homes, schools, and public places in Gateshead, Kirby , West Bromwich Bradley Stoke, Shepton mallet, Seaton, Bromley-by-Bow, Woolich, Streatham. (xxxv)
A book in itself to explore our new company towns. But I am reminded of that book I have seen on a colleagues shelf, Tescopoly, and am resolved to steal it. Borrow it. Whatever.
Then we have the Docklands as the birth of an idea — land amassed with the support of the state and sold off (cheap) to a developer. It is no longer public but private. New ‘luxury’ residences sit under rigid control alongside bars and restaurants in gated, high-security communities.
‘…every former inner-city industrial area is trying to emulate this model, from the waterfronts of Salford Quays and Cardiff to the controversial demolition programmes of the old industrial northern cities.’ (5)
God forbid, but I stare at Salford Quays and can see the truth of it for myself.
The very particular form that this has taken in this country is fascinating though, as it is quite different from the states. Beginning in the the 1980s and the rise of the quango — the Urban Development Corporation, or UDC. A very clever way for conservatives to bypass the power of local (powerful, Labour) authorities — essentially giving developers who generally dominated the UDCs power of planning & economic development, power to buy land using compulsory purchase and sell land & spend public money without debate required. Elected figures too often seemed to be a rubber stamp and an air of legitimacy, but the real teeth in planning and public processes were removed.
Thus we have the Docklands — eight and a half square miles assembled and developed with no public debate in the face of immense local opposition. It sits there today, a place that in its form goes against everything I believe quality public and city spaces — spaces that promote wellbeing, conviviality, interchange and a sense of belonging to a wider society — should be.
Minton got some great interviews, this is so telling:
In the late 1980s it was like the Yukon gold rush in the whole Docklands area. Places such as Limehouse were totally overheated and developers were building orange boxes and practically giving away free Porsches with them. It was exciting, but it was frightening. Then the whole thing went belly up. (12)
— Bob Barlow, marketing consultant with Barratt Homes and others
In 1992 Canary Wharf Estate went bankrupt, in spite of all the public subsidy. I’ve heard Canary Wharf’s ‘success’ in generating profit billed as a success story, instead I think of just how much public taxpayer money went into building such a space for international capital and insanely wealthy individuals who have chosen to put walls and gates between themselves and the local community. There’s ExCel just down the way, I’ve written about that terribly bleak space too, just one of the spaces along the Thames that are all privately owned — like ExCel, with its exhibition centre, six hotels, 2000 homes on ‘one hundred-acre ‘campus” on the old Royal Victoria Dock. It sits above Canning town, it’s hard to reach from the community, it makes protesting the arms fairs happening there harder. (13)
Of course that in itself is not entirely new — Minton notes the controls and the gating of the old Bedford Estate, particularly along the border with Camden (remember when Camden was full of poor people? Damn.). They:
used uniformed ex-prison officers to patrol their enclave and when a fight over entry into the area broke out, leading to a death, the coroner is recorded as saying that government conduct was “disgraceful in allowing these squares and place places to be closed to the public.” (20)
Leading to a death…unthinkable for so many years, but I think we are returning to those kinds of times once again.
Still, there is something different about what is happening now, about this huge shift in the twenty-first century towards the creation of large private estates — shopping centres and office complexes that no longer sit on public streets. A very clever way of stripping local authority assets. Much of this was made possible in 2004, when a new act of Parliament changed the definition of ‘public benefit’ to make economic impact rather than community impact more important.
Didn’t see New Labour getting rid of that now did we.
Minton’s tells us that the best place to look for how space will be managed and run, the feel of it, is in the ‘Estate Management Strategy’. Management is all important.
“Insurers like to see developers taking as many measures as possible to avoid a claim and they’re taking an increasing interest in risk controls being put in place in developments”, Gloyn says [Bill Gloyn, chairman of European real estate at Aon]. The consequence is that the private estates are far more ‘risk averse’ than the public parts of the city. This creates a very different atmosphere and public culture, which is now at the heart of all new developments. (33)
It doesn’t matter whether your taste runs to these developments or not, Minton says (I wonder honestly who does like them, but I know I am not hanging out with people from the city):
The real problem is that because these places are not for everyone, spending too much time in them means people become unaccustomed to – and eventually very frightened of – difference. (36)
BIDs and privatisation
We move to take a look at my new home of Manchester and New Labour’s love affair here — putting this city on the cutting edge of the introduction of Business Improvement Districts (BIDs) and growing privatisation.
Thus was the Free Trade Hall made into part of a national hotel chain and removed from public life — now I know to mourn. Picadilly Gardens the same. The centre of Manchester is run by Cityco since 2000, in the fashion of a BID though they took over before BIDs were introduced here. Like in the States (I write about them, and they are so much more in your face there), their primary interest in keeping the area ‘clean and safe’. This is entirely about customer experience and about business bottom lines, not community. At least, not about the whole community. BIDs are clearly set up for consumers, Minton quotes another BID manager:
…The whole business of BIDs is moving the problem on, either by putting homeless people in a hostel or making sure they go somewhere else. (57)
In 2002, David Blunkett as home secretary introduced the ‘wider police family’, broadening who could exercise police powers. (45) Minton writes, that the:
flipside to clean and safe is control and zero tolerance. (48)
It is the promotion of the view that people ‘doing nothing’ in a space are suspicious or dangerous. (53) The opposite of what people who actually study public spaces have shown to be true. So we come to the best quote from a Bid manager:
We probably are a bit controlling in your terms, but we want quality control… There’s a trade-off between public safety and spontaneity. What you want is a few surprises, I agree with that, so we add in unpredictability with lighting schemes and water features, anything that adds to the quirkiness of what happens when you walk around as a consumer. We make huge efforts to import vitality. (54)
It really is the best quote. It really explains why those spaces are completely dead inside. Minton notes, however, that BID’s face less opposition here, due partly to tangled nature of the partnerships involved. For example in Manchester the founding chair was from Cityco and head of Brintwood — then Manchester’s biggest property developer — and the current chair is joint chief exec of Argent, the company redeveloping Picaccadilly Place. But the council is also represented. (56)
In the 1970s Britain first moved towards policies on ‘defensible space’ — established by Oscar Newman whose ideas were adopted by Essex County Council in the Design Guide of 1973. They drew on lessons from 3 public housing projects in NY — I mean, really? And then over the last decade we’ve seen the government initiative ‘Secured by Design’ (62, 72), spearheaded by the Association of Chief Police Officers in 1998 as a crime-reduction project. Same as ‘Crime Prevention through Design’ or CPTED in teh States. Still blaming poor people’s behaviour for all the world’s problems and thinking punitive architecture can fix it. Still, insurance companies love it and provide lower premiums when its used, as do security agencies.
So everyone uses it. More gates. Minton describes them as a stereotype of luxury living. God, I suppose they are, but it wasn’t always…She gives the depressing example of St George’s Hill of Digger fame, which was the first gated development in the 1920s. Is now a golf course and country club. Is now full of absurdly expensive hi-tech homes marketed at men just like other gated communities.
This breaks my heart more than anything, streets of row houses demolished for profit only, communities broken up. Oldham is her example. It’s infuriating and desperately sad. If a building is listed it can only be knocked down if it becomes a danger to the public — good reason to let it become so.
Again we are back to that 2004 Compulsory Purchase Act — allowed economic well-being alone as a justification for purchase and redevelopment. (93) Profit rules.
She gives the example of Wainman Street, here in Salford as one of these places identified by Brendan Nevin, academic and architect of the Pathfinder Policy to ‘restructure housing provision in some older industrial cities.’ (97) Houses were emptied out of people who wanted to live in them through the 2000s, demolished to create land for redevelopment. Pathfinder has been shown to benefit only developers who get control over wide areas of empty land and councils who get government funding for the program, no one else. Definitely not the families who want to keep their homes. New Labour ran with it.
There are, of course, the new HMOs, or Housing in Multiple Occupation: ‘bedsits with high concentrations of economic migrants… Often they clash with the poor, mainly white population…” (108)
In London almost everyone I knew lived in this kind of housing of course, but here up North it’s just coming into its own. Just one of the horrors of the Private Rented Sector. There are bad conditions:
Following the buy-to-let boom, there are now hundreds of thousands of landlords who have not had to pass any tests of competence, demonstrate any knowledge of landlord or tenent law, or prove their honesty, financial probity or absence from criminal convictions, let along have any experience of property management. (111)
There’s Right to Buy — only had impact it did because councils not allowed to reinvest money made through sales back into council housing, combined with the buy-to-let mortgage that really came into its own under New Labour– buy-to-let now makes up a third of the private rented sector. (117) This created huge added costs to councils to provide statutory duties to those who find themselves homeless. By 2005, it was common practice that many of these empty investment rental apartments were leased back to the council as temporary accommodation as they scrambled to find housing for homeless to whom they had statutory duty to house. At exorbitant prices you can be sure. More transferal of money from the public to the private sector.
The Civil Society
The impact of all of this on society can hardly be underestimated. Minton starts with the fear of crime — looking at where it comes from, and how it increases for those living behind gates. Thus, while it ‘arises from a multitude of complex reasons, underpinned by the emotional state of the individual’, eventually it turns on trust. Gates tend to dissolve trust, and shutter people away from identification with the larger world. (132)
There’s a lot on ASBOs here which helped me understand them better — they are very English, emerging from the Labour government’s Antisocial Behaviour White Paper of 2003, what a travesty. Of course this connects to broken-window theory, which I hate with a great passionate hatred.
Turns out Manchester was the ASBO capital of Britain, with Cityco particularly enthusiastic in this regard. Salford too declred a Respect Action Area…so a lot of focus on the impacts here.
Minton tells us about a mother in Salford describing how her kids can’t go into kebab shops or play on the street. There is nothing in Salford to do for youth, and pubs tend not to be open to people under 21. That shocked me, so I’ve started noticing just how many set age limits above the national ones. A number of them.
A final thought on the crux of it all
So many of today’s fractures in civil society have come about as a result of the single-minded approach to extracting the maximum profit from the places we live in, through policies on property. (177)
I love the idea that Nothing is Lost. The struggle that it should be so. I long for it, having often felt the vertiginous realistion that you can’t quite remember what used to be in a place before the regeneration kicked off and filled the world with its shiny ugliness, or the equally vertiginous feeling of being lost yourself amongst streets you once knew well. Have fought over. I think much of academia alongside planners and architects and politicians have no words for this loss, no sense of its meaning. I think too often their own positionality prevent them from ever knowing such grief, much less coming to grips with it.
So it needs voices like those found in the collaboration Nothing is Lost both to understand the tangled legacies of regeneration, and to ensure that development does not succeed in erasing what was there before. I could even imagine a world where this kind of work helps form the foundation for rebuilding an area together with its residents to create a place the steps fully into its own potential, conducive to a fullness of life and creativity and wellbeing.
So what then, did the Games bring to the East End? A degree of examination and scrutiny of the city’s true historical centre, its frayed edges, the backdrop to its most shameful statistics of poverty and conflict, a part of Glasgow with a deep-seated and firmly held distrust of its city fathers (and a long list of grievances to support it) did make its way past the boosterism and aggressive myth-making of the organisers….
I loved this beautiful collection of work in its awesome brown cardboard box, a surprise gift from Mitch Miller, later rushed home from Glasgow to Manchester with anticipation. It hurt me to tear it open and thus ruin a lovely object, but the contents were worth it of course.
Inside three booklets of words, photographs, drawings (and more words), and the incredible dialectograms that unfold to display complex drawings mapping out the interactions between people and the spaces they live in and create. I am more than a little obsessed with those at the minute — love them so much I have already given one away to someone from one of the communities depicted. They are too precious to hoard. Because look:
I have without shame stolen some of the photographs and quoted text from the website (where you too can obtain this beautiful thing). Alison Irvine, novelist and tremendous writer on Schipka Pass:
Schipka Pass. The name is no help. It gives no clue to the gaudy, ramshackle lane between the Gallowgate and London Road that was once a cut through and then an in shot housing an eclectic flea market. It gives no indication of the splendour of the surrounding tenements, long since knocked down. I google the name, Schipka Pass, and try to find out the lane’s roots. Folk on Glasgow chat forums say there’s a Schipka Pass in Bulgaria, the site of a battle between peasants and Turks in the 1700s, and speculate that someone associated with the lane in Glasgow had ancestors who fought there. I don’t even know how to pronounce Schipka, but follow Gary’s lead and use a hard ‘k’ as in Skipka rather than a Connery-esque ‘Shkipka’ as I’ve also heard it pronounced.
Her words capture the experience for those of us who could not be there, the flavour of place and feeling, the smell and sound of the bright caf or the muddy chaotic laughing park as people talk about their work, their homes, their memories. My favourite I think was the chapter on Schipka Pass. That might perhaps just be because it took on the legacy of trader Dick Barton (!). So for me, and I suspect for many, there was a whole other layer of utter delight every time I read the name and this music running through my head for the whole of it. It seems to match the pace of his son’s banter.
Chris Leslie’s photographs reminded me I knew Schipka Pass when I lived there, but only ever as a wasteland.
Schipka Pass – initially a hive of Victorian tenements and bustling back courts, a handy shortcut to get from the Gallowgate to London Road and eventually a flea market akin to Paddy’s Market, bizarrely and somewhat unfittingly named after a pass in the Balkan’s Russo-Turkish War of 1877.
In the latter end of the 20th century it was spiritual home to Dick Barton, who covered his flea market with handmade painted signs of football rants, messages of public safety (beware of yawning dogs) and urban myths of a brothel called Sheik-Ma-Tadger. Empty and dormant since the 80s all that survived was the Patrick Thistle-coloured painted boards. When a wallpaper shop went on fire for several hours in 2011 the whole street level of shops was demolished and then boarded up, leaving another huge crater scarring the East End landscape.
This captures only a small taste of the wealth to be found in these writings and photographs. I feel that the Sheik-Ma-Tadger brothel will of a surety make an appearance at some point in my own stories in its honour.
Back to Alison Irvine, her talks with Robert Kennedy, local boy made good and building an adventure playground from the ground up. Reminding me of how connected the very basics are in communities like ours across the world. This reminded me of the Black Panther breakfast programs — a startling contrast even as I thought it, yet one which holds.
Feed the children, he says. Help out the parents whose budgets during school holidays are burst because they’re having to find money for breakfast and lunch when in term time these meals are provided for free at school. (37)
Irvine talks with a man with a name that actually beats that of Dick Barton:
Raecher Hiscoe thumps the cover of one of the seats on his family’s Sky Dive. ‘That’s the skin,’ he says, in answer to my question. ‘We take the skins off, inspect the steel frames, repaint them as needed, repair any damage and then we reassemble them. Stick your head beneath the floors and get an idea of the layout.’ The ride is mostly packed away but I crouch and take a look.
We’re in a shed in Carntyne, hired by a group of travelling showpeople, including Raecher and his family, to enable them to open out their rides and do the maintenance and safety tests required for the start of the show season. Inside the shed, rides stand in their unlit, undressed state, half opened out, steel arms stretching towards cold corners.
The stories of Dalmarnock’s travellers, how lives and patterns and spaces have changed. Dalmarnock, that I only ever walked through once, knew mostly as a name in a list being called as I waited for my train. Which brings us finally to Mitch Miller’s dialectograms:
For me it meant going back to the work I had done on my own community, Glasgow’s travelling showpeople. ‘We’ form the largest minority group in the schools of Shettleston and Carntyne, and before the new housing that came to Dalmarnock, its largest group of residents. Yet this community – one that has been in Dalmarnock for forty years, and associated with the wider East End for nearly two hundred – has rarely been discussed, despite being directly in the path of Clyde Gateway’s redevelopments. As Alex James Colquhoun, the former Chair of the Showman’s Guild (based just over the river at Cambuslang) noted, not one member of the community made it into Commonwealth City the BBC Scotland documentary on the changes taking place in the Dalmarnock area. Not even the aerial shots that swept over Springfield Road, Baltic or Mordaunt Street or Dalmarnock Road itself captured a single one of the twenty or so yards that line Swanston Street, just a few metres away from all of these thoroughfares.
I can’t begin to capture the wealth of stories, drawings, photographs held here, but I loved them. Together I think they explore in a most beautiful and complementarily detailed way the connections between people and place going back over generations, the stories hidden in today’s empty spaces and fading advertisements, the grief and loss caused by decay, ‘slum removal’, ‘regeneration’. Above all the ignorance built into a profit-driven process with no understanding of the wealth that exists here or ability to ever see it, making hope so precarious for meaningful improvement.
Hearing resident voices, seeing with new eyes what was there and what is gone, exploring through drawings how people connect to each other and inhabit a space to render it place — all of this allows the complexities of everyday life to surface in areas shaped by the structural violence of poverty and discrimination. The kindnesses and community and individual violences these larger structures engender, the hope and the despair, the beautiful and the far-from-beautiful-but-hell-of-interesting (and itsn’t that often so much better)? All of the things that create meaning, and that do so in relation to one another as they grow up over time — it is this old forest growth that is cut down by development, to be replaced with standardized and regimented rows that grimly shine.
Above all, Nothing is Lost throws into high relief the understanding that people matter without judgments or reservations. An understanding that rarely connects with the slick promises of regeneration, which too often simply brushes them away.
I am sure you all remember the pain and disappointment of a Hamburg boat tour in January, with a tour entirely in German and only a numbered sheet with serious, unintentionally hilarious translations of sights to be seen. With our sleeves we removed condensation from the windows as we stared through lashings of rain and vast expanses of containers and industrial shipping — I would have enjoyed those in the sun.
Yesterday was sunny, we had a few hours before the train whisked us off to Linköping. Stockholm is a city built on islands, and I dearly love boats and the ability to enjoy sitting on a boat and get wonderful views of a new city you can obtain in no other way — what could go wrong?
Real estate development, that’s fucking what.
But I shall start with what we enjoyed.
Views of the old city
Splendid, even if viewed somewhat at a distance.
The below were described as allotments set aside for Stockholm’s poor to grow vegetables and enjoy fresh air — I am not at all sure that they continue to have this function, it seems doubtful from how picturesque they are and the lack of needful gardener’s messiness, but I liked them nonetheless
Stockholm’s floating swimming pool — BAD — and bad (ass) it certainly is. An attempt was made to shut it down, but people came together to preserve it.
There was not a mention of social housing in the commentary, but I rather liked these brutalist buildings in their great arcs to provide residents with the best possible views across Lake Mälaren, and I imagine they are (or were) social housing set in great green parks along the waterfront (including playgrounds, which you can see in the foreground) and full of life:
Wonderful. This is Stockholm, a city like no other I have seen.
The weird and wonderful
This grill hidden away, for some precarious baltic-sea adjacent BBQ:
This doesn’t really count, except the bro signal is pretty hilarious for English speakers:
The interesting and industrial
I loved so much this wonderful building:
The long periods of just-the-same-crappy-‘luxury’-flats-built-through-‘regeneration’-on-every-fucking-stretch-of-water-in-the-whole-world
This, in fact, comprised most of the tour. The tour guide had little to say about any of it, so apart from some facts about the Social Democrats, the life expectancy of men being 75 and women 81, that time the bubonic plague hit Stockholm with 1200 people dying a day in a city of 50,000 people and yet it went on for months, that time they tried to win the Olympics to the city and failed (Athens bankrupted themselves to win it instead, but that’s my own commentary) but it meant they did built some interesting housing with solar and using gas from the local sewage treatment plants…a bunch of fun facts and lots of musical intervals (they provided headphones with an array of six languages to choose from).
Occasionally they would get to point out the interesting things that used to be there connected to the docks, before they were all rebuilt with this ‘quality’ and ‘luxury’ housing. Not a mention of an architect, an urban plan, a social vision, just some basic advertising jargon. Heres is one reminder left of the docks that were once here
An array of soul-crushing developments that I am sure I have seen before in Chelsea, in Limehouse, in Chicago, in LA, in Glasgow, in Hamburg…and every god damn city with any history of industry along the waterfront.
Far be it from me to complain like a middle-class consumer would, but the very expensive ‘Under-the-Bridges’ tour (we went under a few bridges, that was cool) was advertised as being 2 hours 15 minutes, when in fact it was under two hours. That was because we skipped what the materials encouraging you to buy the tour showed as included, but when actually on board were described as the ‘alternative’ loop which would have brought us back into the interesting older part of the city to see it from the other side. Which I would have loved. Of course, going twice past the horrors of modern development meant I was still pretty happy to get off that damn boat. If only it had been late enough in the day to have bought some overpriced alcohol.
Psychiatrist Mindy Fullilove’s Root Shock doesn’t just explore the costs of displacement to the consciousness of the individual and the collective, but also looks at struggle on multiple levels. First, though, lets just revisit her framing of the issue:
When all the fancy rhetoric about “blight” is stripped away, American urban renewal was a response to the question, “The poor are always with us, but do we have to see them every day?” The problem the planners tackled was not how to undo poverty, but how to hide the poor. Urban renewal was designed to segment the city that barriers of highways and monumental buildings protected the rich from the sight of the poor, and enclosed the wealthy center away from the poor margin.(197)
I also like this fundamental insight:
In the peculiar calculus of American racism…white people must occupy whole parts, like a whole row of bus seats or a whole neighborhood. As soon as any black people enter, the whole is spoiled, and the white people must either eject the black people…or move away themselves. (225)
The most basic means of struggle against such a calculus is that as an individual or group, in the form of political direct action. She talks about what fighting back means to people, quotes testimony from trials:
Gladys Moore on the Montgomery Bus Boycott: “Well, after so many things happened. Wasn’t no man started it. We all started it overnight. (emphasis added) (40)
Jo Ann Robinson, in her memoirs: “The one day of protest against the white man’s traditional policy of white supremacy had created a new person in the Negro. The new spirit, the new feeling did something to the blacks individually and collectively, and each liked the feeling. There was no turning back! There was only one way out–the buses must be changed!” (41)
She also talks about the healing process that occurs through collective struggle, which is nice to hear from a medical professional:
As a public health psychiatrist, I believe that healing a group’s psyche occurs through a collective process that requires organizing ways in which people come together to learn facts, share ideas, raise questions, and search for solutions. (180)
Near the end of the book she lays out a series of workshops done with community members. The first used an idea she called ‘The Community burn Index’, used to measure the damage to the neighbourhood lot by lot, charted through a community mapping exercise where small groups walked street by street telling stories and really seeing their streets and homes. I quite loved what this revealed:
I learned something about the difference between interiority and exteriority when it comes to what we see. People who are insiders to a place stop seeing it. It is a hand part of human consciousness that many things–including the scenery we look at every day–slip our of awareness in to the vast pool of rote activities and knowledge.
People who are outsiders to a place see it as a landscape. they are inhibited from seeing what they’re really seeing, but in their case it’s not because it’s new. Rather, we have another handy mental device for decoding places we’ve never been to before, and that is stereotyping… Oddly enough, neither the inside nor the outsider has the foggiest idea what he is look at. (185)
It is coming together to really look, to see things in the moment as they are, to tell stories, to talk to each other, that they helped each other really see what was there, what was no longer there.
That’s powerful, no?
They repeated this exercise with people from all over Pittsburgh, trying to build connections not just between residents and their built environment, but between people from other neighbourhoods and this particular neighbourhood so long cut off from the city. Through the eyes of a French planner and architect, they realise that this is a neighbourhood that once had multiple entries and exits and paths down the hill to the river, and all of them had gone, sealing them off from the rest of the city.
It is through discussions with this same architect, Michel Cantal-Dupart, that Fullilove proposes a new framework for analysing and resolving issues created by development. She calls it the aesthetics of equity, and it holds some interesting ideas I think. In summary:
Principle One: Respect the Common Life the Way you Would an Individual Life (199)
There is always a common life, whether or not you can see it right away. My own aside — people in power never see it.
Principle Two: Treasure the Buildings History Has Given Us (199)
If only planners had ever done that…instead we work with what they have left us, and I think this is key:
The solution to the “many centers” problem lies in improving the connections among them. The passerby must be able to figure out how to move among the jumble of squares. We need images that compel transition, promote flow, and permit movement from one place to another. We need a permeable city, safe not because of its walls, but because of the engagement of its citizens, each and every one a guardian of the public piece/peace. (204)
Here Fullilove edges towards all the wonderful literature studying how buildings and planning create environments that foster and build community.
Principle Three: Break the Cycle of Disinvestment (204)
I suppose here is where my study of political economy makes me a little skeptical that this could happen without one hell of a fight that is more transformative than anything we’ve seen before. But I write too much about that elsewhere. Still, it is fundamental to these dynamics, and needs to be understood just as much as everything else here.
Principle Four: Freedom of Movement (205)
Hell yes. This has never really existed in the U.S. for non-whites. But there’s a funny section here on the massive gardens of André Le Nôtre built for French aristocrats and the Sun King himself. I feel strongly about such gardens that use perspective to show power and wealth and the subjection of nature, so it’s interesting to be challenged here with a sentence that says
Perspective creates both the intimacy of “here” and the wonder of “there”. It allows rest and dwelling, but it also encourgaes exploration and travel… Perspective is, at heart, a democratic tool, because it is a linking tool. (208)
I think Gordon Cullen explores this quite beautifully in the townscape in ways that show just how much about power and wealth those damn gardens really are. But point taken in the abstract. I think Cantal has some odd views being passed along here, as Haussman is praised a little further along for his vistas and opening up of the city, and that just makes me a little sad without acknowledging the massive displacement, the purpose of making the poor easier to control and send them to the peripheries.
Still, I quite like these four principles. Just as I do the idea that people should be able to take city spaces and make it their own.
I also like the thought she ends with:
We are somewhere on the dwelling/journey spiral. We have all been forced from home but non of us has yet reached safety. We might choose to continue to proceed in blindness. But we might also recognize that we can use the journey to create the arrival of our dreams in the community of all of us.
Let us listen to the bell; it tolls for us. It’s time to go home. (239)
This is one of the few books that really tries to come to grips with the deep psychological trauma caused by mass displacement — what it calls Root Shock. It does so through the prism of urban renewal and reminds us of the scale of it. The program ran from 1949 to 1973, and during this time the U.S. government bulldozed 2,500 neighborhoods in 993 cities, dispossessing an estimated million people. They were supposed to be slum clearances, they were supposed to create space for new housing. Few of these clearances did, and we are still coming to grips with what was lost. But there is a bitter truth behind the switch from ‘urban’ to ‘Negro’ removal — it is the Black community that lost the most and that continues to be most impacted by it all.
What was it, then, that was lost?
…the collective loss. It was the loss of a massive web of connections–a way of being–that had been destroyed by urban renewal; it was as if thousands of people who seemed to be with me in sunlight, were at some deeper level of their being wandering lost in a dense fog, unable to find one another for the rest of their lives. It was a chorus of voices that rose in my head, with the cry, “We have lost one another.” (4)
I like this understanding of it. I also quite love that despite a clinician trying to deepen our understanding of the psychological impacts, she maintains a larger understanding of just what is happening.
This process taught me a new respect for the story of upheaval. It is hard to hear, because it is a story filled with a large, multivoiced pain. it is not a pain that should be pigeonholed in a diagnostic category, but rather understood as a communication about human endurance in the face of bitter defeat. (5)
And you know I love the spatial awareness that has to be part of this, because it is a physical loss of building, home, neighbourhood, as much as a loss of connection.
Buildings and neighborhoods and nations are insinuated into us by life; we are not, as we like to think, independent of them. (10-11)
So how does Fullilove define Root Shock?
Root shock is the traumatic stress reaction to the destruction of all or part of one’s emotional ecosystem. It has important parallels to the physiological shock experience by a person who, as a result of injury, suddenly loses massive amounts of fluids. Such a blow threatens the whole body’s ability to function…. Just as the body has a system to maintain its internal balance, so, too, the individual has a way to maintain the external balance between himself and the world. This way of moving in the environment…. (11)
It is not something that is experienced right away and then disappears.
The experience of root shock–like the aftermath of a severe burn–does not end with emergency treatment, but will stay with the individual for a lifetime. In fact, the injury from root shock may be even more enduring than a burn, as it can affect generations and generations of people.
Root shock, at the level of the individual, is a profound emotional upheaval that destroys the working model of the world that had existed in the individual’s head. (14)
This book is interladen with quotes and stories from people Fullilove worked with, she cares like I do to let people speak for themselves about their experience. She quotes Carlos Peterson, on the bulldozing of his neighbourhood:
‘My impression was that we were like a bunch of nomads always fleeing, that was the feeling I had.” (13)
There is Sala Uddin, who remembered urban renewal first with approval — the new homes they were getting, then:
Critiquing his own earlier enthusiasm, he pointed out to me, “We didn’t know what impact the amputation of the lower half of our body would have on the rest of our body until you look back twenty years later, and the rest of your body is really ill because of that amputation.
The sense of fragmentation is a new experience that we can now sense, that we didn’t sense then. We were all in the same location before. Now we are scattered literally to the four corners of the city, and we are not only politically weak, we are not a political entity. We are also culturally weak. And I think that has something to do with the easiness of hurting each other. How easy it is to hurt each other, because we are not that close anymore. We are not family anymore. (175)
Because she is able to listen, she is able to describe the ways that people are connected both to buildings, but also to each other. I love how from multiple angles, the human connections to the earth, to the built environment and to each other always emerge as key to lives well-lived, whether looking at permaculture or public space or psychology:
This lesson of interconnectedness is as hard to learn as differential calculus or quantum mechanics. the principle is simple: we–that is to say, all people–live in an emotional ecosystem that attaches us yo the environment, not just as our individual selves, but as being caught in a single, universal net of consciousness anchored in small niches we call neighborhoods or hamlets or villages. Because of the interconnectedness of the net, if your place is destroyed today, I will feel it hereafter. (17)
This brings a new look at Jane Jacob‘s street ballet, where
you are observing the degree to which people can adapt to different settings, and not just adapt, but attach, connect. They are connecting not to the negatives or even the positives of the setting, but to their own mastery of the local players and their play. (19)
I am quite intrigued by this idea:
Instead, the geography created by dispersal-in-segregation created a group of islands of black life. “Archipelago” is the official geographic term for a group of islands. Black America is an archipelago state, a many-island nation within the American nation. The Creation of the archipelago nation had two consequences for African Americans. The first is that the ghettos became centers of black life; the second is that the walls of the ghetto, like other symbols of segregation, became objects of hatred. In this ambivalent, love/hate relationship, it was impossible to chose to dwell. Yet people did choose to make life as vibrant and happy as they possibly could. (27)
This feels particularly true of earlier periods when the colour lines were hard and fast and patrolled by white mobs and white gangs and the use of violence. When green books were necessary when travelling to know where to stay, what to eat safe from the oceans of white hatred (too far? Not in terms of the hatred, but maybe in terms of metaphor…) When the ghetto walls were high and strong and each brick legally protected, which is part of the story and the trauma of urban renewal’s root shock. For so long people faced the choice: to fight to improve the ghetto or the fight to leave it. Regardless, she captures something of what the ghetto cost the city as a whole:
Segregation in a city inhibits the free interaction among citizens and invariably leads to a brutality and inequality, which themselves are antithetical to urbanity. When segregation disappears, freedom of movement becomes possible. that does not necessarily mean that people will want to leave the place where they have lived. The ghetto ceases to be a ghetto, it is true, but it does not stop being a neighborhood of history. Postsegregation, the African-American ghetto would have been a sight for imaginative re-creation , much like the ghetto in Rome. (45)
She writes later on:
The divided city is a subjugated city. (164)
The tragedy always was this inisght, again from Jane Jacobs (as summarised by Fullilove):
A slum would endure if residents left as quickly as they could. A neighborhood could transform itself, if people wanted to stay. It was the investment of time, money and love that would make the difference. (44)
Indeed, in looking at American urban renewal projects I am reminded more of wide-area bombing–the largely abandoned World War II tactic of bombing major parts of cities as we did in Wurzeburg, Germany and Hiroshima, Japan–than of elegant city design. (70)
It was done in the most destructive way possible:
Even though the basis for compensation was gradually extended, the payments continued to be linked to individual property rights. Collective assets — the social capital created by a long-standing community–were not considered in the assessment of property values. (79)
There is not enough on why I think, which limits the section thinking through what we can do to stop it. But there is this quote from Reginal Shereef, who studies the effects of urban renewal on African Americans in Roanoke:
“But the reality of urban renewal was that cities wanted to improve their tax base. And that is my interest. I have always looked at the intersections between public policy and economics. And what happened in Roanoke was neighborhoods was torn down so that commercial developers could develop prperties and sell it to private interests…” (98)
Part 2 looks at some of the positive ways to think of community, ways that we can work to preserve and improve our neighourhoods. But I’ll end this with one of the lovelier expressions of what home means to people, this from resident Dolores Rubillo:
“People know, you know where you are–” and, leaning in to me added, “you are safe in the dark.” (127)
This film has been so long in coming, and I have been there for a small piece of its journey. It has been an honour.
Once upon a time I lived in Bow, and out for a long wander up the Regent’s canal one day, I saw this:
A wondrous thing. I had passed other estates with windows boarded up yet signs that people still clearly lived in them. This left me both angered and confused, as housing is in such short supply for us, and this is our housing standing empty. These are homes that people love in the midst of desolation. Here I could tell someone was fighting back, ensuring they were visible and not simply to be silently swept away.
I met Andrea Luka Zimmerman and Lasse Johannson (part of Fugitive Images, those who had put up these pictures with fellow residents) a few months later, the three of us on a panel put together by This is Not a Gateway at the Tate Modern (the Tate Modern! I called home, ever so proud).
This photo installation, i am here, was only the first part of a longer exploration of the process of decanting an estate against its resident’s wishes. This, a protest against the estate’s abandonment in preparation for regeneration. It sat alongside endless meetings, letters, petitions, protests, lobbies to preserve and improve the housing for those who lived there and loved it.
This film is the third, and perhaps the most powerful of the three. especially as the Haggerston Estate is now gone. I have been away or working during previous showings, but finally got to see it as part of the Open City Doc Festival. That is how we came all the way to the West End and discovered this gem of a place — the Regent Street Cinema:
Built in 1848 and housed within the Polytechnic Institution on London’s Regent Street, the cinema was the first in the country to show moving pictures. In 1896, the cinema showcased the Lumière brothers’ Cinématographe to a paying audience, and, as the curtain fell, British cinema was born.
Go there. Enjoy.
I had seen various versions of the film — in snippets, and bits of pieces. A work in progress. But I wasn’t prepared for the full feature.
(After going through the foreclosure with my mum only a year ago, a replay of losing the house they built when I was a teenager, I feel I have lost a home twice, and this drew upon all the neverending grief and anger that such experiences leave inside of you. I don’t know if anyone else dripped tears throughout.)
Inspiring and heartbreaking both, it does two things wondrously well.
It shows the residents as they were, neighbours getting to know each other, the ways they had chosen to decorate their rooms, children playing and growing up, a father and daughter being forced to move, the elderly over time as they grew sicker and sicker. It is the most honest view of Parkinson’s I have ever seen. It brings the people of Haggerston Estate into your heart and they will never leave it. It does not does this with a bright and clinical gaze, but with the warm compassion of someone who has shared space with them for fifteen years. That sees people as they are for good and bad, and thus can love them truly.
You know exactly what suffering the lack of repairs has caused and what the loss of this community will mean. Something planners and housing managers and city officials somehow never understand.
This film could only have been made by someone who had lived there, fought for it, loved it.
That is why it captures the magic that also happened here. Slated for regeneration, the council stopped caring what people did here. Relaxed the patronising and controlling sets of rules that controlled behaviour. You hear a woman recount a story of her grandfather moved here when the estate first opened from the slums. Removed from his home and patch of ground and his animals, when they tried to force him to get rid of his dog too, he gassed both of them in the apartment.
This film is full of dogs. It is full of colour. People didn’t run riot, they painted logs and made seats, they painted goal posts on the wall for the next-door kids, they planted flowers and vegetables. They had barbeques and built a fire pit and sang songs to welcome in the New Year. They helped each other. They told stories.
They put on regency dress and discussed and acted out Samuel Richardson’s novels, whose heroines provide the names for the estate’s buildings.
Councils never did quite figure out that poor people weren’t the enemy, and the slums weren’t their creation, did they. But oh, the things people on estates can build when left alone to come together as a community.
There is so much more to say, and I’m writing a fuller review somewhere else, but just a few notes on the wonderful Q&A that followed with Andrea:
She highlighted that this was a film of all the things unseen, to explore what it meant to lose the place after so many years fighting to get repairs. She felt they had to do something after the financial crash, seeing the posters go up everywhere about benefit fraud with slogans like ‘we are coming to get you.’ The strong feeling that something must be done to challenge this image production that blamed everything on the poor who were least to blame.
This was always a collective effort.
She talked too about the transition period where they could do anything they wanted, a time when people were able to take the space and decorate it as they wanted, and it became a magical place. There were some questions about why this film didn’t show struggle, the fight to improve it and keep it.
Hard choices were made on this, footage exists of everything, but there are so many films of struggle, it is something we understand (even if we don’t yet know how to win — but that is my own aside). She chose instead to show the reality of people’s lives, explore not just what the estate and its loss meant to them, but what they were able to create there when allowed some freedom for creation.
(In a previous cut, I remember seeing people come back to the estate who had already moved on, bursting into floods of tears at seeing their old flats, torn in half between all the frustrations of living somewhere in such terrible conditions but also all of the memories that still made that space a home. It was so powerful but Andrea is right, it did not fit here).
She talked about the architecture, about how vilified it is yet in these passages in the sky you have to meet your neighbours, you see them every day, you say hello. New buildings are secure by design, you never see anyone, community cannot grow and people are lonely in them.
Something else we are losing. We still have a great deal of public space, it is important in this country, but home is still seen as private, insular. It’s an interesting observation. Early estates were built to try and help create community, with multiple shared spaces — perhaps not public space but community space. That is something that is disappearing, and surely we are losing something with it.
There is so much to think about here, the film so rich it will reward reviewing. Go see it.
[A version of this post can also be found at drpop.org]
For more on housing and estates…
Few books I have read so far evoke the experience of wandering Paris quite as much as this one — but is a Paris now gone, rebuilt beyond recognition. Part of the reason he wrote it — to document and fix in place the experience of a geography soon to be destroyed. But first, spring in Paris:
I had just reached this point in my thoughts when, without any warning, spring suddenly entered into the world.
It happened in a flash, one Saturday evening around five: everything is bathed in a different light and yet there is still a chill in the air, impossible to say what has just taken place. (7)
I felt just this way about summer this year, except I missed the moment of its coming, was away for the weekend and returning to London found it installed.
This description of watching women, however, is an unfamiliar experience, and I confess evokes scorn:
Instead of concerning yourself with the conduct of men, start watching women walk by. They are great patches of radiance, flashes of light not yet stripped of their furs, of brilliant, restless mysteries. No, I don’t want to die without having first gone up to each one, touched her at least with my hand, felt her weaken, willed that this pressure shall be enough to conquer her resistance, and then hey presto! (8)
But the obsession with planning and planners something else we share, and a path to be retrodden by the Sitautionists with little reference to this great early psychogeographer as far as I can find (they do write of him ‘We cannot be accepted with the spinelessness of a false eclectic interest, as if we were Sartres, Althussers, Aragons or Godards’*). This, in its first section, is a documentation of the destruction of the arcades:
The great American passion for city planning, imported into Paris by a prefect of police during the Second Empire and now being applied to the task of redrawing the map of our capital in straight lines, will soon spell the doom of these human aquariums. Although the life that originally quickened them has drained away, they deserve, nevertheless, to be regarded as the secret repositories of several modern myths: it is only today, when the pickaxe menaces them, that they have at last become the true sanctuaries of a cult of the ephemeral, the ghostly landscape of damnable pleasures and profession. Places that were incomprehensible yesterday, and that tomorrow will never know.
“Today the Boulevard Haussman has reached the Rue Lafitte,” remarked L’Intransigeant the other day. A few more paces forward by this giant rodent and, after it has devoured the block of houses separating it from the Rue Le Peletier, it will inexorably gash open the thicket whose twin arcades run through the Passage de l’Opéra before finally emerging diagonally on to the Boulevard des Italiens. …It seems possible, though, that a good part of the human river which carries incredible floods of dreamers and dawdlers from the Bastille to the Madeleine may divert itself through this new channel, and thus modify the ways of thought of a whole district, perhaps of a whole world. We are doubtless about to witness a complete upheaval of the established fashions in casual strolling and prostitution… (14)
What could give you a better sense of being in this this passage than
…the noise, whose low throbbing echoed back from the arched roof. I recognized the sound: it was the same voice of the seashells that has never ceased to amaze poets and film-stars. The whole ocean in the Passage de l’Opéra. (22)
Or the flows and experiences of it than:
At the level of the printer who prints cards while you wait, just beyond that little flight of steps leading down into the Rue Chaptal, at that point in the far north of the mystery where the grotto gapes deep back in a bay troubled by the comings and goings of removal men and errand boys, in the farthest reaches of the two kinds of daylight which pit the reality of the outside world against the subjectivism of the passage, let us pause a moment, like a man holding back from the edge of the places depths, attracted equally by the current of objects and the whirlpools of his own being, let us pause in this strange zone where all is distraction, distraction of attention as well as of inattention, so as to experience this vertigo. The double illusion which holds us here is confronted with our desire for absolute knowledge. (47)
He describes a visit to a tawdry brothel of two rooms, sad and almost sweet — it can’t quite reach sweet as this is a man who sees all women in each individual woman and therefore can see no woman truly. It brought to mind a visit to Tombstone’s Birdcage with its own tiny two rooms side by side and its own sad reality of dingy walls and uncomfortable beds as compared to literary and cinematic representations of such houses of ‘pleasure’ in the wild West — raising the similarities between this representation and that of Paris and of the Moulin Rouge. A false romanticism that this thankfully pushes to one side.
He shares the notices put up to organise protest — text and notices are sprinkled throughout, an early collage:
He describes what this place has meant to a group of people, to a movement
…believe it or not it’s the Restaurant Saulnier. Its two floors, ground and mezzanine, fill the space between the Baths and the transversal corridor that emerges right opposite the entrance of the lodging house. A gift of the gods, this restaurant: I have absolutely nothing to say about it, having eaten there a hundred times. The great quarrels of the Dada movement (you may have heard of the Dada movement?) used to adjourn to this place under something resembling a flag of truce, so that the combatants, who had just spent two hours at the Certa defending their reputations, could discover in a plate of cold meat evidence of the height of morality, the height of fashion… (70)
A quick digression into American cinema and stories of sartorial fashion and race:
Don Juan acquired the taste for this caramel-and-whipped-cream footwear after seeing his first Hollywood film. He scoured Paris to find something similar, and it was at a shop in the Quartier Saint-Georges specializing in tailors’ misfits and undelivered orders that he finally ran to earth this pair of shoes that a Negro, in a moment of glorious extravagance, had had specially made for him, but which a combination of bailiff, cocaine and sheer nonchalance had obliged him to dispense with. (71)
And a return to the Certa:
It was while I was sitting here one afternoon, towards the end of 1919, that Andre Breton and I decided that this should henceforward become the meeting place for ourselves and our friends, a choice motivated partly by our loathing for Montparnasse and Montmartre, but partly also by the pleasure we derived from the equivocal atmosphere of the passages. (74)
This is not without an immensity ego of course — this great rambling documentation and discourse published in installments, he had time to receive complaints about the contents as he finished the next installment and writes a description of their contents:
You do them an injustice: what will happen to their rights in the great struggle against the Boulevard Haussman Building Society? What on earth would the lawyers think if by some misfortune they should read your mishmash of inventions and real facts? ‘There’s a bunch of people we can forget about,’ is what they would think. And each of your epithets could bring down the total of the compensation figures a further notch. (85)
We bump thus against the common misconception amongst intellectuals that writing and description are in themselves somehow struggle. You could at least demand that they do no harm, but Aragon is careless of that, his words in print come before the needs of the current residents of the passages. I think of the two women he describes in their two tawdry rooms, receiving his attention for money and finding some sort of connection if he is to be believed — were they just cast into the streets? We’ll never know, his compassion does not extend that far, if it were ever genuine to begin with.
And then that section is done and dusted, we hear no more of it as we move on to philosophies and a drunken night-time adventure in the Parc des Buttes-Chaumont. Which contains much of interest I shall return to in a future post.I can’t really bear to do it here.
In many ways it makes a mockery of this earnest description of all that is about to be destroyed in the name of progress under some vague impression of solidarity. Perhaps that impression is my own and gives him too much credit — or destroys what little he has. Perhaps the term human aquariums in itself sets him to be always observer, though to be sure he does get himself wet. It is not a position I admire very much, but one which is all too familiar.
*’Our goals and methods in the Strasbourg Scandal’ Internationale Situationniste #11 (Paris, October 1967). This translation by Ken Knabb is from the Situationist International Anthology (Revised and Expanded Edition, 2006). No copyright.