<<Nous nous ennuyons dans la ville... L'hacienda, tu ne la verras pas. Elle n'existe pas.
Il faut construire l'hacienda....>>

"The city is boring...But you won't see the hacienda. It doesn't exist. The hacienda must be built..."

Ivan Chtcheglov alias Gilles Ivain in Formulaire pour un urbanisme nouveau October 1953

Formulary for a New Urbanism

SIRE, I AM FROM THE OTHER COUNTRY

We are bored in the city, there is no longer any Temple of the Sun. Between the legs of the women walking by, the dadaists imagined a monkey wrench and the surrealists a crystal cup. That's lost. We know how to read every promise in faces--the latest stage of morphology. The poetry of the billboards lasted twenty years. We are bored in the city, we really have to strain to still discover mysteries on the sidewalk billboards, the latest state of humor and poetry:

Showerbath of the Patriarchs
Meat Cutting Machines
Notre Dame Zoo
Sports Pharmacy
Martyrs Provisions
Translucent Concrete
Golden Touch Sawmill
Center for Functional Recuperation
Sainte Anne Ambulance
Café Fifth Avenue
Prolonged Volunteers Street
Family Boarding House in the Garden
Hotel of Strangers
Wild Street

And the swimming pool on the Street of Little Girls. And the police station on Rendezvous Street. The medical-surgical clinic and the free placement center on the Quai des Orfèvres. The artificial flowers on Sun Street. The Castle Cellars Hotel, the Ocean Bar and the Coming and Going Café. The Hotel of the Epoch.

And the strange statue of Dr. Philippe Pinel, benefactor of the insane, in the last evenings of summer. Exploring Paris.

And you, forgotten, your memories ravaged by all the consternations of two hemispheres, stranded in the Red Cellars of Pali-Kao, without music and without geography, no longer setting out for the hacienda where the roots think of the child and where the wine is finished off with fables from an old almanac. That’s all over. You’ll never see the hacienda. It doesn’t exist.

The hacienda must be built.

All cities are geological. You can’t take three steps without encountering ghosts bearing all the prestige of their legends. We move within a closed landscape whose landmarks constantly draw us toward the past. Certain shifting angles, certain receding perspectives, allow us to glimpse original conceptions of space, but this vision remains fragmentary. It must be sought in the magical locales of fairy tales and surrealist writings: castles, endless walls, little forgotten bars, mammoth caverns, casino mirrors.

These dated images retain a small catalyzing power, but it is almost impossible to use them in a symbolic urbanism without rejuvenating them by giving them a new meaning. Our imaginations, haunted by the old archetypes, have remained far behind the sophistication of the machines. The various attempts to integrate modern science into new myths remain inadequate. Meanwhile abstraction has invaded all the arts, contemporary architecture in particular. Pure plasticity, inanimate and storyless, soothes the eye. Elsewhere other fragmentary beauties can be found — while the promised land of new syntheses continually recedes into the distance. Everyone wavers between the emotionally still-alive past and the already dead future.

We don’t intend to prolong the mechanistic civilizations and frigid architecture that ultimately lead to boring leisure.

We propose to invent new, changeable decors. . . .

Darkness and obscurity are banished by artificial lighting, and the seasons by air conditioning. Night and summer are losing their charm and dawn is disappearing. The urban population think they have escaped from cosmic reality, but there is no corresponding expansion of their dream life. The reason is clear: dreams spring from reality and are realized in it.

The latest technological developments would make possible the individual’s unbroken contact with cosmic reality while eliminating its disagreeable aspects. Stars and rain can be seen through glass ceilings. The mobile house turns with the sun. Its sliding walls enable vegetation to invade life. Mounted on tracks, it can go down to the sea in the morning and return to the forest in the evening.

Architecture is the simplest means of articulating time and space, of modulating reality and engendering dreams. It is a matter not only of plastic articulation and modulation expressing an ephemeral beauty, but of a modulation producing influences in accordance with the eternal spectrum of human desires and the progress in realizing them.

The architecture of tomorrow will be a means of modifying present conceptions of time and space. It will be a means of knowledge and a means of action.

Architectural complexes will be modifiable. Their aspect will change totally or partially in accordance with the will of their inhabitants.  . .

Past collectivities offered the masses an absolute truth and incontrovertible mythical exemplars. The appearance of the notion of relativity in the modern mind allows one to surmise the EXPERIMENTAL aspect of the next civilization (although I’m not satisfied with that word; I mean that it will be more supple, more “fun”). On the bases of this mobile civilization, architecture will, at least initially, be a means of experimenting with a thousand ways of modifying life, with a view to an ultimate mythic synthesis.

A mental disease has swept the planet: banalization. Everyone is hypnotized by production and conveniences — sewage systems, elevators, bathrooms, washing machines.

This state of affairs, arising out of a struggle against poverty, has overshot its ultimate goal — the liberation of humanity from material cares — and become an omnipresent obsessive image. Presented with the alternative of love or a garbage disposal unit, young people of all countries have chosen the garbage disposal unit. It has become essential to provoke a complete spiritual transformation by bringing to light forgotten desires and by creating entirely new ones. And by carrying out an intensive propaganda in favor of these desires.

We have already pointed out the construction of situations as being one of the fundamental desires on which the next civilization will be founded. This need for total creation has always been intimately associated with the need to play with architecture, time and space. . . .

Chirico remains one of the most remarkable architectural precursors. He was grappling with the problems of absences and presences in time and space.

We know that an object that is not consciously noticed at the time of a first visitcan, by its absence during subsequent visits, provoke an indefinable impression: as a result of this sighting backward in time, the absence of the object becomes a presence one can feel. More precisely: although the quality of the impression generally remains indefinite, it nevertheless varies with the nature of the removed object and the importance accorded it by the visitor, ranging from serene joy to terror. (It is of no particular significance that in this specific case memory is the vehicle of these feelings; I only selected this example for its convenience.)

In Chirico’s paintings (during his Arcade period) an empty space creates a richly filled time. It is easy to imagine the fantastic future possibilities of such architecture and its influence on the masses. We can have nothing but contempt for a century that relegates such blueprints to its so-called museums.

This new vision of time and space, which will be the theoretical basis of future constructions, is still imprecise and will remain so until experimentation with patterns of behavior has taken place in cities specifically established for this purpose, cities assembling — in addition to the facilities necessary for basic comfort and security— buildings charged with evocative power, symbolic edifices representing desires, forces and events, past, present and to come. A rational extension of the old religious systems, of old tales, and above all of psychoanalysis, into architectural expression becomes more and more urgent as all the reasons for becomingimpassioned disappear.

Everyone will live in their own “personal cathedral.” There will be rooms more conducive to dreams than any drug, and houses where one cannot help but love. Others will be irresistibly alluring to travelers. . . .

This project could be compared with the Chinese and Japanese gardens of illusory perspectives [en trompe l’oeiI] — with the difference that those gardens are not designed to be lived in all the time — or with the ridiculous labyrinth in the Jardin des Plantes, at the entry to which is written (height of absurdity, Ariadne unemployed): No playing in the labyrinth.

This city could be envisaged in the form of an arbitrary assemblage of castles, grottos, lakes, etc. It would be the baroque stage of urbanism considered as a means of knowledge. But this theoretical phase is already outdated. We know that a modern building could be constructed which would have no resemblance to a medieval castle but which could preserve and enhance the Castle poetic power (by the conservation of a strict minimum of lines, the transposition of certain others, the positioning of openings, the topographical location, etc.).

The districts of this city could correspond to the whole spectrum of diverse feelings that one encounters by chance in everyday life.

Bizarre Quarter — Happy Quarter (specially reserved for habitation)  —   Noble and Tragic Quarter (for good children) — Historical Quarter (museums, schools) — Useful Quarter (hospital, tool shops) — Sinister Quarter, etc. And an Astrolaire which would group plant species in accordance with the relations they manifest with the stellar rhythm, a planetary garden along the lines the astronomer Thomas wants to establish at Laaer Berg in Vienna. Indispensable for giving the inhabitants a consciousness of the cosmic. Perhaps also a Death Quarter, not for dying in but so as to have somewhere to live in peace — I’m thinking here of Mexico and of a principle of cruelty in innocence that appeals more to me every day.

The Sinister Quarter, for example, would be a good replacement for those ill-reputed neighborhoods full of sordid dives and unsavory characters that many peoples once possessed in their capitals: they symbolized all the evil forces of life. The Sinister Quarter would have no need to harbor real dangers, such as traps, dungeons or mines. It would be difficult to get into, with a hideous decor (piercing whistles, alarm bells, sirens wailing intermittently, grotesque sculptures, power-driven mobiles, called Auto-Mobiles), and as poorly lit at night as it was blindingly lit during the day by an intensive use of reflection. At the center, the “Square of the Appalling Mobile.” Saturation of the market with a product causes the product’s market value to fall: thus, as they explored the Sinister Quarter, the child and the adult would learn not to fear the anguishing occasions of life, but to be amused by them.

The main activity of the inhabitants will be the CONTINUOUS DÉRIVE.The changing of landscapes from one hour to the next will result in total disorientation...

Later, as the gestures inevitably grow stale, this drifting [dérive] will partially leave the realm of direct experience for that of representation. . . .

The economic obstacles are only apparent. We know that the more a place is set apart for free play, the more it influences people’s behavior and the greater is its force of attraction. This is demonstrated by the immense prestige of Monaco and Las Vegas — and of Reno, that caricature of free love — though they are mere gambling places. Our first experimental city would live largely off tolerated and controlled tourism. Future avant-garde activities and productions would naturally tend to gravitate there. In a few years it would become the intellectual capital of the world and would be universally recognized as such.

Ivan Chtcheglov, October 1953