To walk is to lack a place. It is the indefinite process of being absent and in search of a proper. The moving about that the city mutliplies and concentrates makes the city itself an immense social experience of lacking a place -- an experience that is, to be sure, broken up into countless tiny deportations (displacements and walks), compensated for by the relationships and intersections of these exoduses that intertwine and create an urban fabric, and placed under the sign of what ought to be, ultimately, the place but is only a name, the City...a universe of rented spaces haunted by a nowhere or by dreamed-of places.
Michel de CerteauTag: identity walking city nowhere 103 pedestrianism
The same is true of stories and legends that haunt urban space like superfluous or additional inhabitants. They are the object of a witch-hunt, by the very logic of the techno-structure. But [the extermination of proper place names] (like the extermination of trees, forests, and hidden places in which such legends live) makes the city a 'suspended symbolic order.' The habitable city is thereby annulled. Thus, as a woman from Rouen put it, no, here 'there isn't any place special, except for my own home, that's all...There isn't anything.' Nothing 'special': nothing that is marked, opened up by a memory or a story, signed by something or someone else. Only the cave of the home remains believable, still open for a certain time to legends, still full of shadows. Except for that, according to another city-dweller, there are only 'places in which one can no longer believe in anything.
Michel de Certeauwhat does travel ultimately produce if it is not, by a sort of reversal, 'an exploration of the deserted places of my memory,' the return to nearby exoticism by way of a detour through distant places, and the 'discovery' of relics and legends: 'fleeting visions of the French countryside,' 'fragments of music and poetry,' in short, something like an 'uprooting in one's origins (Heidegger)? What this walking exile produces is precisely the body of legends that is currently lacking in one's own vicinity; it is a fiction, which moreover has the double characteristic like dreams or pedestrian rhetoric, or being the effect of displacements and condensations. As a corollary, one can measure the importance of these signifying practices (to tell oneself legends) as practices that invent spaces.
Michel de CerteauPlaces are fragmentary and inward-turning histories, pasts that others are not allowed to read, accumulated times that can be unfolded but like stories held in reserve, remaining in an enigmatic state, symbolizations encysted in the pain or pleasure of he body. 'I feel good here': the well-being under-expressed in the language it appears in like a fleeting glimmer is a spatial practice.
Michel de CerteauTo practice space is thus to repeat the joyful and silent experience of childhood; it is, in a place, to be other and to move toward the other...Kandinsky dreamed of: 'a great city built according to all the rules of architecture and then suddenly shaken by a force that defies all calculation.
Michel de CerteauTag: childhood walking architecture city 110
An absence of meaning opens a gap in time.
Michel de CerteauWhen he grew old, Aristotle, who is not generally considered a tightrope dancer, liked to lose himself in the most labyrinthine and subtle of discourses […]. ‘The more solitary and isolated I become, the more I come to like stories,’ he said.
Michel de CerteauA memory is only a Prince Charming who stays just long enough to awaken the Sleeping Beauties of our wordless stories.
Michel de CerteauFar from being writers—founders of their own place, heirs of the peasants of earlier ages now working on the soil of language, diggers of wells and builders of houses—readers are travellers; they move across lands belonging to someone else, like nomads poaching their way across fields they did not write, despoiling the wealth of Egypt to enjoy it themselves.
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