The situationist movement or situationism would be the name of the thought and practice in politics and the arts inspired by the Situationist International (1957-1972), although the noun situationism is usually rejected by its authors.[1] Now, pro-situs is another common name for the followers of the Situationist International (SI), that is, those who, without belonging to the SI, recognize themselves as heirs of this group.
This current, whose central approach is the creation of situations, emerged due to a convergence of Marxist and avant-garde approaches such as the Lettrist International and the Movement for an Imaginist Bauhaus (MIBI). In 1968 the movement proposed council communism as an ideal social order.
Definitions
The situationists themselves state as definitions to work with:
Despite this, it has endured as a general label to encompass the authors of a specific ideological line headed by Guy Debord and the other participants of the Situationist International.
History
The Situationist International was formed at a meeting in the Italian city of Cosio d'Arroscia on July 28, 1957 with the merger of some avant-garde art groups: the Lettrist International, the International Movement for an Imaginist Bauhaus, and the London Psychogeographic Association). The groups came together wishing to revive the radical political potential of surrealism. The SI later took ideas from the left-wing communist group Socialism or Barbarism.
Already in 1950, the Lettrist International was very active in causing happening-style mischief. During the Easter mass at Notre Dame in Paris, they infiltrated Michel Mourre, who dressed as a monk, stood in front of an altar and read a pamphlet proclaiming that God was dead.[2].
This movement began to emerge in the 1950s, and one of its first inspirations would be the Lettrist International, an artistic-intellectual movement that would later be integrated into the Situationist International (1957-1972). The Hungarian Revolution of 1956 will also have a significant influence on its development.
The most famous member of the group was always Guy Debord, but other notable members included the Dutch painter Constant Nieuwenhuys, the Italian-Scottish writer Alexander Trocchi), the Tunisian historian Mustapha Khayati, the English artist Ralph Rumney), the Scandinavian Asger Jorn (who after leaving the SI founded the Scandinavian Institute of Comparative Vandalism), the Hungarian architect Attila Kotanyi), the French writer Michèle Bernstein, and of course the Belgian Raoul Vaneigem and Bernstein later married.
Psychogeographic architecture
Introduction
The situationist movement or situationism would be the name of the thought and practice in politics and the arts inspired by the Situationist International (1957-1972), although the noun situationism is usually rejected by its authors.[1] Now, pro-situs is another common name for the followers of the Situationist International (SI), that is, those who, without belonging to the SI, recognize themselves as heirs of this group.
This current, whose central approach is the creation of situations, emerged due to a convergence of Marxist and avant-garde approaches such as the Lettrist International and the Movement for an Imaginist Bauhaus (MIBI). In 1968 the movement proposed council communism as an ideal social order.
Definitions
The situationists themselves state as definitions to work with:
Despite this, it has endured as a general label to encompass the authors of a specific ideological line headed by Guy Debord and the other participants of the Situationist International.
History
The Situationist International was formed at a meeting in the Italian city of Cosio d'Arroscia on July 28, 1957 with the merger of some avant-garde art groups: the Lettrist International, the International Movement for an Imaginist Bauhaus, and the London Psychogeographic Association). The groups came together wishing to revive the radical political potential of surrealism. The SI later took ideas from the left-wing communist group Socialism or Barbarism.
Already in 1950, the Lettrist International was very active in causing happening-style mischief. During the Easter mass at Notre Dame in Paris, they infiltrated Michel Mourre, who dressed as a monk, stood in front of an altar and read a pamphlet proclaiming that God was dead.[2].
This movement began to emerge in the 1950s, and one of its first inspirations would be the Lettrist International, an artistic-intellectual movement that would later be integrated into the Situationist International (1957-1972). The Hungarian Revolution of 1956 will also have a significant influence on its development.
In 1962, the so-called Second Situationist International was organized at the initiative of seven dissident members of the Situationist International (Nash, Fazakerley, Thorsen, De Jong, Elde, Strid and Hans Peter Zimmer), which did not prosper.
The Situationist philosophy will have an important ideological role in the development of the French May Days of '68; it also influenced groups such as the Angry Brigade (1970-1972) or the Iberian Liberation Movement (1971-1973). Here it is worth highlighting the important and influential book by Guy Debord The Society of the Spectacle (1967) in which, based on the comparative work of Hegel and Marx, the reflections of the Frankfurt School and György Lukács on reification "Reification (Marxism)") are updated for the situation of late consumer capitalism.
Another important theoretical treatise was written by Raoul Vaneigem, it is The revolution of everyday life or The revolution of every day, a book from 1967. Vaneigem was Belgian, philosopher and former member of the Situationist International (1961-1970). It is an analysis of the impact on daily life by the capitalist authoritarian system and the reduction of the world to a commodity, outlining perspectives for a radical change in both individual and collective daily life, affirming that the essential point of emancipation is none other than changing life.
Prior to both books, the controversial pamphlet "On misery in the student environment considered in its economic, political, psychological, sexual and above all intellectual aspects, and in some ways to remedy it" was published in 1966, written by the Tunisian situationist Mustapha Khayati based on Debord's advice. The pamphlet would immediately be disseminated at the University of Strasbourg by pro-situ students who quickly printed 10,000 copies of the pamphlet with university funds and distributed them during a ceremony marking the beginning of the academic year. The distribution of the pamphlet was accompanied by other actions within the university that generated a scandal among the university authorities.[3] And later the protest in the local, national and international media,[4] which led to important consequences for the students who were expelled. This text would mark the scenario prior to the French May and the so-called "second assault of the proletariat on class society." Within the brochure, reference was made to the Japanese student organization Zengakuren, ideologically close to the Situationist International.
In 1972, the Situationist International dissolved itself, having at that time only two members: Guy Debord and Gianfranco Sanguinetti (from the Italian section of the SI). Then in 1974 some of its members founded the so-called Antinational Situationist"), which was short-lived.
Some groups of situationists have extended or restructured the existence of parallel organizations or proposals to the present day, such as the Insurrectional Anti-Theocratic International.
The main organizations promoting or influenced by situationism would be:
Situationist International
The Situationist International (SI) was an organization of revolutionary intellectuals, among whose main objectives was to end the class society that acted as an oppressive system and to combat the contemporary ideological system of Western civilization: the so-called capitalist domination. The SI came ideologically speaking to the mix of different revolutionary movements that have appeared since the century until its day, notably the Marxist thought of Anton Pannekoek, Rosa Luxemburg, György Lukács, as well as currents such as those of council communism or "counselism" and those of the communist left.
The SI is commonly considered one of the main ideological drivers of the social events that occurred in France in May 1968. In 1972 the Situationist International dissolved itself, with some of its members going on to found in 1974 the so-called Situationist Anti-National), which was short-lived.
The members of the defunct magazine Tiqqun (1999-2001) consider themselves heirs of situationism — Julien Boudart"), Fulvia Carnevale"), Julien Coupat, Junuis Frey"), Joël Gayraud"), Stephan Hottner") and Remy Ricordeau").[5] The document "How to do it?", written in 2001, would integrate the social, political and artistic spirit of the situationism.[6][7].
Important concepts
To understand the theoretical legacy of the Situationist International, it is necessary to become familiar with some concepts used in art, revolutionary politics, and daily life, or all of this at the same time.
[6] ↑ «¿Cómo hacer? Archivado el 24 de noviembre de 2013 en Wayback Machine.», escrito originalmente en italiano (2001) fue publicado en francés en el nº 2 de la revista Tiqqun.: http://www.bloom0101.org
[7] ↑ ¿Cómo hacer? (Tiqqun) Archivado el 8 de noviembre de 2013 en Wayback Machine., en pr.indymedia.org, 12/7/2009, consultado el 7 de noviembre de 2013.: http://pr.indymedia.org/news/2009/07/37707.php
The most famous member of the group was always Guy Debord, but other notable members included the Dutch painter Constant Nieuwenhuys, the Italian-Scottish writer Alexander Trocchi), the Tunisian historian Mustapha Khayati, the English artist Ralph Rumney), the Scandinavian Asger Jorn (who after leaving the SI founded the Scandinavian Institute of Comparative Vandalism), the Hungarian architect Attila Kotanyi), the French writer Michèle Bernstein, and of course the Belgian Raoul Vaneigem and Bernstein later married.
In 1962, the so-called Second Situationist International was organized at the initiative of seven dissident members of the Situationist International (Nash, Fazakerley, Thorsen, De Jong, Elde, Strid and Hans Peter Zimmer), which did not prosper.
The Situationist philosophy will have an important ideological role in the development of the French May Days of '68; it also influenced groups such as the Angry Brigade (1970-1972) or the Iberian Liberation Movement (1971-1973). Here it is worth highlighting the important and influential book by Guy Debord The Society of the Spectacle (1967) in which, based on the comparative work of Hegel and Marx, the reflections of the Frankfurt School and György Lukács on reification "Reification (Marxism)") are updated for the situation of late consumer capitalism.
Another important theoretical treatise was written by Raoul Vaneigem, it is The revolution of everyday life or The revolution of every day, a book from 1967. Vaneigem was Belgian, philosopher and former member of the Situationist International (1961-1970). It is an analysis of the impact on daily life by the capitalist authoritarian system and the reduction of the world to a commodity, outlining perspectives for a radical change in both individual and collective daily life, affirming that the essential point of emancipation is none other than changing life.
Prior to both books, the controversial pamphlet "On misery in the student environment considered in its economic, political, psychological, sexual and above all intellectual aspects, and in some ways to remedy it" was published in 1966, written by the Tunisian situationist Mustapha Khayati based on Debord's advice. The pamphlet would immediately be disseminated at the University of Strasbourg by pro-situ students who quickly printed 10,000 copies of the pamphlet with university funds and distributed them during a ceremony marking the beginning of the academic year. The distribution of the pamphlet was accompanied by other actions within the university that generated a scandal among the university authorities.[3] And later the protest in the local, national and international media,[4] which led to important consequences for the students who were expelled. This text would mark the scenario prior to the French May and the so-called "second assault of the proletariat on class society." Within the brochure, reference was made to the Japanese student organization Zengakuren, ideologically close to the Situationist International.
In 1972, the Situationist International dissolved itself, having at that time only two members: Guy Debord and Gianfranco Sanguinetti (from the Italian section of the SI). Then in 1974 some of its members founded the so-called Antinational Situationist"), which was short-lived.
Some groups of situationists have extended or restructured the existence of parallel organizations or proposals to the present day, such as the Insurrectional Anti-Theocratic International.
The main organizations promoting or influenced by situationism would be:
Situationist International
The Situationist International (SI) was an organization of revolutionary intellectuals, among whose main objectives was to end the class society that acted as an oppressive system and to combat the contemporary ideological system of Western civilization: the so-called capitalist domination. The SI came ideologically speaking to the mix of different revolutionary movements that have appeared since the century until its day, notably the Marxist thought of Anton Pannekoek, Rosa Luxemburg, György Lukács, as well as currents such as those of council communism or "counselism" and those of the communist left.
The SI is commonly considered one of the main ideological drivers of the social events that occurred in France in May 1968. In 1972 the Situationist International dissolved itself, with some of its members going on to found in 1974 the so-called Situationist Anti-National), which was short-lived.
The members of the defunct magazine Tiqqun (1999-2001) consider themselves heirs of situationism — Julien Boudart"), Fulvia Carnevale"), Julien Coupat, Junuis Frey"), Joël Gayraud"), Stephan Hottner") and Remy Ricordeau").[5] The document "How to do it?", written in 2001, would integrate the social, political and artistic spirit of the situationism.[6][7].
Important concepts
To understand the theoretical legacy of the Situationist International, it is necessary to become familiar with some concepts used in art, revolutionary politics, and daily life, or all of this at the same time.
[6] ↑ «¿Cómo hacer? Archivado el 24 de noviembre de 2013 en Wayback Machine.», escrito originalmente en italiano (2001) fue publicado en francés en el nº 2 de la revista Tiqqun.: http://www.bloom0101.org
[7] ↑ ¿Cómo hacer? (Tiqqun) Archivado el 8 de noviembre de 2013 en Wayback Machine., en pr.indymedia.org, 12/7/2009, consultado el 7 de noviembre de 2013.: http://pr.indymedia.org/news/2009/07/37707.php