MONUMENTAL NEED IN THE LANDSCAPE OF ABANDONMENT

01. Enunciation/Annunciation [Mary, you bring the son of God inside you] Violations for necessity. Violation [excess]. Bad use, excessive use [ruthless], unlawful use of a thing. I take too much room, I do this in an excessive [ruthless] illegitimate manner. Violation [Power abuse]. I illegally exercise the power of altering the landscape. De-sign [(de)-mark] the territory, or even a field. A shore. And while I illegally/illegitimately alter the place of my urge I render it vulnerable [the place, not the urge]. We are vulnerable together [me and the place, the active part and the passive part, mutually]. We cohabit vulnerably, admirably. Needful. There is no way I can withdraw from it. I cannot withdraw myself from a need. To abandon. To leave without help and protection, to leave to own weaknesses. Stop taking care of something. But the landscape wants [wants!] to be abandoned [never again field for the game of golf, never again!]. It is its vocation, its destiny. [With time perhaps the abandonment absorbs the need, it absorbs the object through which the need manifests itself]. There is an assonance between the representation of need and the place of the representation. Between the script [of a play] and the stage. Between the spoken language and the architectural language. I close my eyes, I hear people talking, I recognize an idiom, an inflection, a cadence. I can envision [listening to the spoken language] the houses of the people that speak that language. I can envision the city built with those houses. It is a city that speaks the language of the people that live in it [the people who built it]. Not a simplifield language but a poor language. A language that doesnt tell a story of decay but the story with of the arrogance of those who have no stories to tell. The spoken language and the architectural language are perfectly superimposed. If you [eyes closed] walk in this kind of city and if you pay attention to the ugly noise of voices you can guess [eyes closed]the shape of the houses. It is the language of the relapse into illiteracy that returns forms swallowed without mastication, forms that are simply shat like that, just stained with shit. It is the city of the future. It is the all-against-all-city. The men-too-absent-minded-for-the-revolution-city. Essential vocabulary. Essential but hyperbolic [ripetitive redundant noisy] language. Ripetitive [full of rapid involuntary movements] language. So many little needs, all together, became a multitude [large-multitude-of-little-needs]. The large-multitude-of-little-needs aspires to redemption. But first of all this multitude wants to be identified.

I-den-ti-fi-ca-tion. I-den-ti-fi-ca-tion. I-den-ti-fi-ca-tion. First a whisper then a choir and finally a cadenced [spelled] scream. For its own identification this multitude/people chooses to use a monument that comes [originates] from itself. A collective [manipulated dilated] form. A form which, while becoming a hypertrophic huge mammoth form, will still be recognizable as its own. A liberating [immaginative] anamorphosis. Only in this way the large-multitude-of-little-needs can produce stupefaction [a counterReform stupefaction]. A stupefaction that prepares respect. A legitimizing stupefaction. The large-multitude-of-little-needs monument stands [in-vulnerably stands/admirably stands] in the landscape of abandonment.

02. Exemplification/simplification The Pennata is the popular manifesto of the appropriation of the archetypes [instinctively reproducible archetypes, instantly recognizable archetypes]. The Pennata is a timeless hut [without technology] with no aspiration to the invention of a form. The Pennata is built to be temporary, precarious, to be removable if the police arrives [police never arrives!] L'phmre est ternel. On the one hand the man-child builds a shelter for the things that are outdoor [that can stay outdoor], on the other hand the man-no-more-a-child builds [next to the former] the shelter for the things that are indoor [that have to stay indoor]. The child plays [genetically driven] with the lightness of the apparent improvisation next to the adult that returns [for mimetic persuasion] formulas of social integration [an iconography of belonging]. Do you know, [you] men-no-more-children, that those huts/half-huts/giant-huts that you have near you can resurface on the beach along with the Statue of Liberty?

03. Admiration/destruction Proletarian occupation of monuments. Fires, bivouacs, windows and small ramshackle windows, pilings. The occupant experiences awe/deference [that he does not want to admit] in front of the monument. He [the occupant] feels a harmony [of the monument] to which is not prepared, but he feels it [the harmony, the monument]. The occupier occupies the monument because he [the occupier] associates it [the monument] to a power that excluded him [the occupier]. The occupier [of the monument] recognizes its simbolic value. The iconoclastic-occupier was first an excluded-idolater.

04. Type/cucumber/pumpkin/nest/Pennata That skyscraper looks like a cucumber. That auditorium looks like a pumpkin. That stadium looks like a nest. This is a Pennata.

05. Tone on tone/nuances In spring time, from april to may, the landscape of abandonment is colored with a heap [that you can not count the number] of different greens. A lot of greens. Never so many together. And every green has its place. It is an absorbing-green.

06. Identity/individuality The identity of a place, of a people. I belong to a place [I belong to a people] if I adhere to a pattern. Identity as a pattern. I belong to a place [I belong to a people] if I was born in that place [by that people]. Identity as a genetic code. I belong to a place [I belong to a people] if I find that place a familiar place [if that people protect me as a family] Identity as a refuge. I belong to a place [I belong to a people] if that place leaves a place for me and if that people adjoin me to the others. Identity as inclusion. I belong to a place [I belong to a people] if that place and that people recognize me from others [if that place and that people realize that I am there among others too]. Identity as a sum of individualities that brush against one another.

07. The not-city and the oblivion people/the not-city and the pay-tv people The balance of the city prepares [recovers] its beauty. The recent city [the city of the outskirts, the marginal city or in enclaves in the heart of the dense city] is not against the not-recent city. It is not an against-city. It is a not-city.

[It is not the against-city but an unborn fetus, not-yet-calcified fetus. It is a not-yet-city]. A prayer refrain The not-city corresponds to the oblivion people/The not-city hosts the oblivion people/ The not-city arises from the oblivion people/ The not-city is built for the oblivion people/ The not-city and the oblivion people do not take part in the allocation of weights [the not-city and the oblivion people have a negligible weight]. Beauty and democracy [instead] are built on balance. [The aesthetics of the im-balance reflects the economic and social im-balance] MONUMENTAL NEED IN THE IM-BALANCED CITY The monument [to be shared and supported by the oblivion people] have to be recognized as their own. It [the monument] has to be represented in a form generated by their own [of the oblivion people] linguistic repertoire. It [the monument] has to show proudly its genesis, it [the monument] has to assume a dilated hypertrophic mammoth huge, but always recognizable, size. A liberating [immaginative] anamorphosis. Only in this way the monument can produce stupefaction [a counter-Reform stupefaction]. A stupefaction that prepares respect. A legitimizing stupefaction.