Bang

Bang (pronounced bhang)

(1) A loud, sudden, explosive noise (such as the discharge of a firearm).

(2) A resounding stroke or blow.

(3) In informal, use, a sudden movement, show of energy or instance of something suggesting great value, energy, vitality or spirit (source of many idiomatic forms such as “started with a bang”, “went off with a bang”, “great bang for the buck” etc).

(4) Suddenly and loudly; abruptly or violently.

(5) In figurative use, precisely; directly; right (such as “bang on” or “bang in the middle” (ie exactly correct” or “bang to rights” (caught red-handed; guilty as sin).

(6) In informal use, a sudden or intense pleasure; thrill or excitement (now less common).

(7) In slang, various senses of precision such as “bang off” (instantly; right away) or “bang on” (marvelous; perfect; just right).

(8) In vulgar slang, the act or instance of sexual intercourse (with many variants, the most infamous the gangbang).

(9) In the jargon of mining, civil engineering etc, the physical explosive product.

(10) In the slang of drug users, an injection or other form of dose of a narcotic; a shot of heroin which proved lethal.

(11) In US criminal class clang, to participate in street gang criminal activity.

(12) In the slang of typology & the printing trade, an exclamation point, a variant being the interrobang (a punctuation mark (‽) which merges the question mark (?) and the exclamation mark (!) to indicate a query made as an interjection).

(13) In Irish slang, a strong smell (often used of halitosis (chronic bad breath)).

(14) In regional slang (limited apparently to the New England region in the US), an abrupt left-turn by a road-user (Boston, Massachusetts) or a left, right or U-turn (more generalized); the typical use is “bang a left/right/uey”. The equivalent use in Australia & New Zealand is “hang a left/right/uey” although there a U-turn is known also as a “U-bolt”.

(15) In regional slang (limited apparently to urban areas in Nigeria), to fail an exam.

(16) In mathematics, a factorial (on the basis the factorial of n is often written as n!)

(17) In the jargon of financial markets, rapidly or in high volumes suddenly to sell (an equity, commodity, currency etc), causing prices to fall.

(18) In the jargon of hairdressing, as bangs, a number of variants of the fringe.

(19) In reggae music, an offbeat figure played usually on guitar and piano.

(20) In vulgar slang, to have sexual intercourse with (sometimes with the implication of “without consent”.

(21) To strike or beat resoundingly; to pound; to strike violently or noisily.

(22) To hit or painfully to pump.

(23) To throw or set down roughly; to slam.

1540-1550: From the Middle English bangen, from the Old English bangian or borrowed from the Old Norse banga (to pound, hammer), both from the Proto-Germanic bangōną (to beat, pound), from the primitive Indo-European ben- (to beat, hit, injure).  It was cognate with Scots bang & bung (to strike, bang, hurl, thrash, offend), the Icelandic banga (to pound, hammer), the Old Swedish bånga (to hammer (from which modern Swedish gained banka (to knock, pound, bang), the Danish banke (to beat) & bengel (club), the Low German bangen, & bangeln (to strike, beat) (the German dialect banken may originally have been imitative), the West Frisian bingel & bongel, the Dutch bengel (bell; rascal) and the German Bengel (club) & bungen (to throb, pulsate).  Bang is a noun, verb & adverb, banged is a verb & adjective, banger is a noun, banging is a noun, verb & adjective; the noun plural is bangs.

Of the universe

The origin of the term “Big Bang Theory” (which describes a model accounting for the origin and most of the dynamics of the (present) universe during the last 14 billion years-odd) is traced to a chance remark by English astrophysicist Sir Fred Hoyle (1915–2001) on BBC Radio in 1949 but it wasn’t until the late 1960s it came widely to be used in scientific circles and a few more years before it was part of the common public language.  Hoyle always denied he’d intended to be disparaging of what was then a theory some 30 years old and this most historians came to accept although certainly he was unconvinced of the idea’s soundness and for some decades clung to his preferred “steady state” model of the universe.  The steady state position is sometimes misunderstood as something like “twas ever thus” but is better understood as “constant process”, the crucial difference that while the steady staters held matter constantly was being created as the universe expands, the big bangers believed the distance between the matter which came into existence a fraction of a second after the big bang increased as the universe expanded from its one-time singularity.  Hoyle never quite became a big banger but as the evidence mounted, he modified his model to become what was dubbed “a quasi steady stater” although his increasingly convoluted explanations forcing observations to somehow fit his belief convinced few.  The criticism of Hoyle was he made cosmology into a kind of theology.

Noted golfer Paige Spiranac (b 1993) is active on Instagram and recently posted a “Life update” to her four million followers, advising “I have bangs now”.  Hopefully, she will keep us informed and there will be more to come.  For golfers, she has posted a set of invaluable short clips called Paige Quickies which are guides for both the experienced wishing to hone their techniques and those taking up the sport.  Being highly qualified, she filled one gap in the instructional market with a collection of tips for “busty golfers” (specific weight distribution a significant element as the body pivots when swinging a club).  On Instagram, in less than 24 hours, the clip garnered over 2.6 million views.

Hoyle's use of the term “big bang” while it did graphically emphasise the difference of opinion between the two schools of thought, was unfortunate as a contribution to public understanding because of the connotations of the words  “big” & “bang”, most imagining the origins of the universe as starting with a huge, noisy explosion whereas what was envisaged by the theorists was a sudden “cosmic inflation” (of space), a process which continues and was in the 1990s found to be accelerating although not everywhere equally.  The big bang theory is now the orthodoxy in the mainstream scientific community though some questions remain unanswered including the mystery of why, based on a number of calculations which explain many other things, over 90% of the universe’s matter is “missing” (or at least can’t be observed).  The fudge to “explain” that has been the twin concepts of “dark matter” and “dark energy” which are more “speculative concepts” than a theoretical model and best understood as an elegant way of saying “don’t know”.  There have been a number of suggestions to account for the “missing matter”, the most intriguing being the notion the calculated “matter number” might be too high because of “drag effect” created by the operation of time itself.  Time obviously is important otherwise everything would happen at the same time and who knows what else it does; recently, particle physicists reported having witnessed pinpricks of darkness moving faster than the speed of light without breaking the laws of relativity so there's much still to be understood.

Of cars

Big banger and old banger: John Greenwood (1945-2015) in “Spirit of ’76” Chevrolet Corvette, Le Mans 24 Hour, June 1976 (left) and a despondent Lindsay Lohan with Herbie while in “old banger” state, Herbie: Fully Loaded (2005), the Corvette an “8-banger” and the Beetle a “4-banger”.  The Corvette was powered by a 427 cubic inch (7.0 litre) big-block V8 and although forced to retire after a failure in the fuel delivery system, while it was running, nothing in the field could match the mark of 222 mph (354 km/h) it set thundering down the then 6 km (3.7 mile) Mulsanne straight.  In 1976, Mulsanne had yet to be distorted by the silly chicanes added in 1990 at the behest of the FIA (Fédération Internationale de l'Automobile (the International Automobile Federation, world sport's dopiest regulatory body)).

With cars, “banger” proved productive.  Because an ICE (internal combustion engine) always includes a “power stroke” (or its equivalence), in which the fuel-air mix explodes (the combustion causing “a bang” which sequentially is the sound from the exhaust system; to aficionados sometimes a pleasing tone, sometimes not), in slang, vehicles came to be described by the cylinder count thus (most frequently “4-banger”, “6-banger” or “8-banger”).  However, a car could also be a “big banger” (one with a large displacement ICE, usually a V8 with the appellation coming from the “big-block” era of the post-war years when Detroit mass-produced engines with pistons the size of paint cans) or an “old banger” (one old, worn out or battered”.  Old banger was synonymous with “clunker”, “beater”, “hooptie”, “jalopy”, “wreck”, “crock”, “shitbox”, “rustbucket” etc and the dubbing came either from the appearance (“banged up” in the sense of being dented or damaged) or the “banging” noise (backfiring, a damaged exhaust system etc) the dilapidated machines emanated.

Of sausages and such

Bangers & Mash by the Daring Gourmet.  Not everyone garnishes their B&M with chopped parsley.

Unrelated to ICEs, a banger could be (1) one who bangs (in any sense (sex, violence etc), (2) the penis (3) a sausage (the use reputedly based originally not on any resemblance to a penis but, dating from the time when they were produced by encasing the contents in the intestine casings of slaughtered animals (often sheep), the combination of excess water in the mix and the impervious skin making them susceptible to exploding if not punctured prior to being cooked), (4) the breasts of a female (and thus usually in the plural) and (5) in popular music a highly rated song (some of which would be enjoyed by (6) headbangers (that subset of music fans who “dance” by violently shaking their heads in time to the music)).

Rolling Stone magazine No.169, September 12, 1974.  Rolling Stone and Playboy magazine in the 1960s & 1970s attracted a large audience of the market segments attractive to advertisers and alongside the content with which both most were associated, they attracted respectable authors to write about politics and interview subjects such as celebrity philosophers and Nazi war criminals.

As well as being a noun plural “Bangs” is also a proper noun as a surname, the most noted being Lester Bangs (1948–1982) who in the late 1960s began to write reviews of popular music, prompted by an advertisement in Rolling Stone magazine inviting reader submissions.  He wouldn’t have thought what he criticized was “pop” and Rolling Stone magazine (first published in 1967) was one of a number of titles that created an ecosystem in which classifications proliferated with clear “hierarchies of respectability” evolving among those who regarded “pop” as a serious musical form and Bangs definitely was one of them; before the mid-1960s, popular music usually wasn’t written about with the tone of reverence afforded to jazz, opera, the avant-garde and such.  Bangs died a drug-related death although not the traditionally “messy” one associated with the field he critiqued.  Having contracted influenza, he was self-medicating with an opioid analgesic and a benzodiazepine; his overdose was ruled “accidental”.

Of hair

In hairdressing, the noun “bangs” is used to describe a number of variants of the fringe (or sections of hair) cut straight across the forehead, the derived verb used as “to bang the hair”.  Sometimes there are “left and right” bangs but even when a style wholly is a conventional fringe the convention is to speak of “bangs”, although hairdressers, especially when constructing something asymmetric, will refer to the “left” or “right” bang.  Although there are on the internet claims the use is based on the notion of a clipped hair “bursting out” (ie “explosively” in a figurative sense and thus based on “bang” in the sense of something sudden), verified evidence confirms “bangs” joined the rich jargon of hairdressing late in the nineteenth century as a clipping (get it?) of “bang-tail”, a term then used for decades in used in equestrian circles to described a horse’s tail being allowed to grow long and then cut (docked) straight across (the painless cut called a “bang-off”).  Apparently with origins in Scotland before spreading south and across the Atlantic, it joined “gee-up” as a phrase with equine roots enjoying a re-purposing for wider use.  The OED cites the first use of “bang” for the cutting of human hair to 1878 and within half-a-decade US newspapers and periodicals had adopted the plural form “bangs” when referring to a straight-across cut of hair on the forehead.  It was in the late 1880s the imaginative use “lunatic fringe” was coined (a century later to become a popular name for hairdressing salons) and “fringe” remained the dominate use in the UK and much of the Commonwealth while the US opted for the punchier “bangs”.  As a tool of US linguistic imperialism, the internet in the twenty-first century did its job and throughout the English-speaking world, bangs now peacefully co-exists with fringe with youth tending to the former.

Takes on Cleopatra with bangs long & short.

Elizabeth Taylor (1932–2011) in Cleopatra (1963, left) and Lindsay Lohan (b 1986) in Liz & Dick (2012).  Based on period sculptures, it seems likely the queen had curly hair but because of the prevalence of their appearance on women in surviving art from Ancient Egypt, bangs became entrenched in the public’s imagination of Cleopatra and film directors accordingly complied.  While it's true that the look (on men and women) does appear on much surviving imagery from Ancient Egypt it must be remembered that then, as now, public art was not necessarily representative of the appearance of the wider population although it probably did align with that of the elites.  Also, the as the archaeological records make clear, the consistency of style (straight-cut bangs (ie a horizontal fringe) across the forehead with hair apparently perfect (often shoulder-length and symmetrical) which appears dense, geometric, and highly regular was achieved with the use of wigs of human hair, wool, or plant fibres.  Carefully constructed and styled into clearly repeatable forms, the blunt bangs, at least among certain parts of society, must have been an enduring fashion statement.

The “bang” technique with origins in equine grooming is used with ponytails and is called the “straight blunt cut”; for this purpose the only substantive difference between a “pony's tail” and a “ponytail” is scale.

While, whether of human fringes or horses' tails, “bangs” might be a nineteenth century coining, the hair style is as ancient as humanity, the prehistoric origins doubtlessly a simple expedient to keep the hair from dangling in the eyes, the trim presumably a tiresome task in the era before scissors.  From that humble beginning evolved eventually the array of styles now available, at least some of which allegedly have been a political statements of group solidarity.  A fine “brief history of bangs” is maintained by Odele Beauty (their “Rinse Blog” an indispensable source of technical information) and there it’s claimed Cleopatra’s (Cleopatra VII Thea Philopator (Κλεοπάτρα Θεά Φιλοπάτωρ (“Cleopatra father-loving goddess” in the Koine Greek); circa 69 BC–circa 10 BC, Queen of the Ptolemaic Kingdom of Egypt from 51-30 BC and the last active Hellenistic pharaoh) “famous fringe is apparently a myth” although on the basis of surviving art, it seems likely Ancient Egyptians “wore blunt-cut bang wigs as early as 3000 BC” and whether or not they were the “influencers”, the look spread north to the Greece and Rome of Antiquity, Odele Beauty noting Augustus (Gaius Julius Caesar Augustus (known also as Octavianus (Octavian)); 63 BC-14 AD, founder of the Roman Empire (27 BC-476 AD) and first Roman emperor 27 BC-14 AD) “wore his hair combed into a short, forehead-framing fringe, setting a new trend (later dubbed the “Caesar cut”) that future emperors would follow.”  

Jeanne d'Arc (Joan of Arc, 1901), oil on canvas by Albert Lynch (1860–1950).  The short bangs were always present in older paintings of Joan of Arc but it wasn't unusual for modern artists to be influenced by contemporary trends.  Monsieur Lynch left no notes so it's not known if he had in mind the circa 1901 style what of what later would come to be known as a “bloshie young woman”.  Joan of Arc (circa 1412–1431) sometimes was depicted bangs blunt and not but artists had her variously blonde or brunette and with hair wild or coiffed and their images may reflect what male artists thought such a woman should look like.

Surviving European art from the Medieval to Modernity confirms bangs seem never to have gone away and the emergence of the word late in the 1800s suggests they must then have been a quite a thing.  By then, bangs had survived seventeenth century disapprobation of the church, priests finding fashion trends symbols of ungodly vanity and inappropriate for modest, pious women.  However what cemented bangs in their cultural place seems to have been the social ripples from World War I (1914-1918), the so called flappers of the “roaring twenties” taking to them as an adjunct to the other forms of fashion minimalism they adopted as earlier, restrictive conventions were shrugged-off.  Although it had earlier also enjoyed some less pleasing connotations, “flapper” in the sense of the “bright young things” of the era is thought a re-adaptation of the nineteenth century Northern English slang meaning “teen-age girl” and it referenced the hair not routinely being “put-up” in the adult manner and instead kept in plaits or braids, left to “flap about” as she moved.  The 1920s re-cycling of “flapper” retained the connection with “lively young girl” and had nothing to do with hair; bangs had been around for millennia before the flappers but they made them one of their signature looks.  Since the 1920s, trends have ebbed and flowed in the cyclical way fashion works and bangs variously have been softened, blunted, gained wispy curls (not to be confused with the dreaded “fly-away bits”), bulked up as “bumper bangs”, trimmed back to be the “baby bangs” of pixie cuts and evolved in the twin streams of the “curtain bangs” which seductively would drape over the eyes and the dramatic, “set piece installations” made famous by Farrah Fawcett (1947-2009) which for years provided hairdressers with a solid income stream as young ladies everywhere demanded the same thing.

Although it’s not uncommon to see headlines like “Bangs are back”, that’s misleading because they never went away; like hairdressers, headline writers have their own methods of operation.  It would be more accurate were the sites to headline which bangs are trending and that’s now a global thing because it matters not whether a trend is noted as happening in Seoul, Sydney, Seattle and Santiago because on the internet everything is happening at the same time and looks now wax, wane or die in global unison and while the imaginative can doubtless describe some variants, beyond than the basic, self-explanatory forms (short, straight, blunt), there are really five distinct bangs:

Air bangs (seen here in conjunction with long side bangs also favored by goths).

(1) Air bangs are characterized by being light and sparse.  First defined as an element of K-beauty (the aesthetic of South Korea which encompasses hair, clothes, cosmetics music) etc these are known also as “Korean bangs” but their alternative name (see-through bangs) better describes the look.  Despite the name, they are not ideally suited to those with thin or wispy hair and like just about every style, work best with thick locks which provide a better contrast and more scope for styling.  Professional stylists caution those at home crafting air bangs from a conventional fringe to do the process slowly because it's easy to over-estimate to much need to be cut (specialized tools are available).  One advantage of air bangs compare with a straight cut is that in using unequal-length strands, that aspect of precision is avoided but the look does work best if there's a perception of consistency in the spacing. 

Baby bangs: On Pinterest, this was described as a “statement cut” and on that the content provider didn't expand but one suggested statement might be: “admission of guilt”.  Still, the bangs do mean attention is drawn to her lovely sanpaku eyes so there's that.

(2) Baby bangs are short, straight or blunt-edged bangs which are used usually in coordination with the shorter flavours of bob, the reason for that being that if paired with more voluminous cuts, the bangs tend to “get lost” or worse, look like mistakes.  Micro bangs are also “bangs writ small” but differ in that the look is used with styles other than bobs and is identified by being ; not usually considered conventionally attractive, it appears more on catwalks and in photo-shoots than on the street although some do (unwisely) pick up the look.  Baby bangs really suit only a tiny sub-set of the population (most of whom are aged under 15) and should be thought the Pontiac Aztec (2001-2005) of hair-styles in that they're functional, offer good visibility and undeniably are distinctive but are ugly.  All that can be said for both is that on the inside, looking out, one doesn't have to see them. 

Lindsay Lohan with curtain bangs, done in the “twin-hemispheric” or “double polyspheric mode”.

(3) Curtain bangs are long bangs, parted in the centre (although there have been asymmetric interpretations) and designed to resemble a two-drape curtain tied at the side, partially to reveal the face.  The leading edges of the most artfully styled sit just at the point where the eye color is visible and devoted fashionistas wear them with a “curtain reveal top” in which the curve of the garment matches that of the bangs, something which can be as hard to achieve as it sounds.  With a change of as little as a half inch (12.5 mm), stylists can use curtain bangs to change the perception of the shape of a face, the most popular visual trick being elongation, making a “round” face appear something more sought (heart, diamond or inverted triangle).  Combined with skilfully applied makeup, the transformation can be dramatic. 

An emo selfie with classic emo bangs.  The expression is emoesque but the vibrancy of the colors on clothes and bandana is untypical, emos tending more to goth-flavored looks with black and gray although purple seems now less of an emo thing.

(4) Emo bangs are less concerned with shape and symmetry, the important thing being the sweep of hair from the forehead fully covering at least one eye and maybe partially obscuring the other.  Amateur psychiatrists and other students of the emo (a distinct sub-set of humanity) probably have their own thoughts on whether the emo’s goal is to limit what they see of the world or to limit how much others see of them.  Emos are however pragmatic and although their have the honor of an eponymous style, they're also sometimes seen with various bangs. 

There seems little to suggest bangs are a reliable marker of TERFdom and those wishing to assert where they stand on TERFness should probably don an appropriate T-shirt.

(5) Not all agree TERF bangs should be thought a distinct class but they are short, straight, blunt-edged bangs seen usually with shorter cuts (not necessarily bobs).  The term is said to have originated on the microblogging platform Tumblr (which vies with MySpace for as the social media site to have suffered the greatest loss between its high-valuation and most recent sale) when in 2014 a user posted the suggestion such bangs seemingly were exclusive to TERFs (Trans Exclusionary Radical Feminists).  That obviously was impressionistic and it was never clarified whether the suggestion was intended humorously but if not, it’s an example of a gaboso (pronounced gah-boh-so).  A gaboso (Generalized Association Based On Single Observation) (also as the verb gabosoed) is the act of taking one identifiable feature of someone or something and using it as the definitional reference for a group; it ties in with logical fallacies.  While it’s doubtful many professional hairdressers have TERF bangs in the lexicon, it seems novel enough to warrant a mention.

Situationism

Situationism (pronounced sich-oo-ey-shuh-niz-uhm)

(1) A fork of Marxist political philosophy, a collection of (often abstract) theories used to build critiques of existing structures.  The overt political project emerged from the merging of a number of politically-minded, mid-twentieth century avant-garde art movement.  

(2) A theory in psychology which holds that personality and behavior is influenced more by external, situational factors than internal traits or motivations.

1955: A compound word: situation + ism.  Situation was from the early fifteenth century Middle English situacioun & situacion (place, position, or location), from Middle French situation, from the Old French situacion, from the Medieval Latin situationem (nominative situatio) (position, situation), the construct being situare (to locate, to place), from situs (a site, a position), thus situate +‎ -ion.  The Latin situs was from the primitive Indo-European root tkei (to settle, dwell, be home).  The meaning "state of affairs" was from 1710, extended specifically by 1803 to mean "a post of employment".  The suffix -ion was from the Middle English -ioun, from the the Old French -ion, from the Latin -iō (genitive -iōnis).  It was appended to a perfect passive participle to form a noun of action or process, or the result of an action or process.  The –ism suffix was from the Ancient Greek ισμός (ismós) & -isma noun suffixes, often directly, sometimes through the Latin –ismus & isma (from where English picked up ize) and sometimes through the French –isme or the German –ismus, all ultimately from the Ancient Greek (where it tended more specifically to express a finished act or thing done).  It appeared in loanwords from Greek, where it was used to form abstract nouns of action, state, condition or doctrine from verbs and on this model, was used as a productive suffix in the formation of nouns denoting action or practice, state or condition, principles, doctrines, a usage or characteristic, devotion or adherence (criticism; barbarism; Darwinism; despotism; plagiarism; realism; witticism etc).  The use in political philosophy technically dates from 1955 (as situation ethics) although its origins can be traced to (at least) the nineteenth-century beginnings of sociology.  It was first seen in applied psychology in 1968 (as situational ethics) with publication of a monograph by Walter Mischel (1930-2018) who in later writings displayed some ambivalence.  Situationism is a noun, situationist is a noun & adjective and situationally is an adverb; the noun plural is situationisms.

The Internationale Situationiste (Situationist International)

Formed in 1957, dissolved in 1972 and eventually more a concept than a movement, the Situationist International (SI) was a trans-European collective of avant-garde artists and political radicals envisaged as a fusion of art & revolutionary activism; although originally a loose structure, it was later noted for its rigidity and its core critique was of modern consumer society, particularly under advanced capitalism. Influenced by criticism that philosophy had tended increasingly to fail at the moment of its actualization, the SI, although it assumed the inevitability of social revolution, always maintained many (cross-cutting) strands of expectations of the form(s) this might take but, just as a world-revolution did not follow the Russian upheavals of 1917, the events of May, 1968 failed to realize the predicted implications; the SI can be said then to have died with the discursive output between 1968-1972 treated either as a lifeless aftermath to an anti-climax or a bunch of bitter intellectuals serving as mourners at their own protracted funeral.

SI art: The Change (1957), paint on hardwood by Ralph Rumney (1934-2002).

The SI’s origins were in the north-western Italian town Cosio di Arroscia where, during a conference, several experimental art movements resolved to merge, the most prominent being (1) the Lettrist International, (2) the International Movement for an Imaginist Bauhaus and (3) the London Psychogeographical Association.  Tellingly, although many original members were focused on the imagery of art, the most influential figure was the French theorist Guy Debord (1931-1994) who had in left-wing circles become fashionable after the publication of a number of essays in which he argued modern capitalist societies had become dominated by what he called “spectacle”.  That was the thesis he most fully explored in his most famous work, The Society of the Spectacle (1967) which asserted: (1) social life had become mediated by images, media & commodities, (2) real human relations were being replaced by a passive consumption of representations and (3) individuals increasingly experienced life as spectators rather than participants.  What all this meant was Western society had become a system where appearance (depictions of a “construct of reality” which were simulacrums) had replaced lived experience.

SI Agitprop.

Despite the political slant, when formed, the SI certainly retained an identity as something artistic and although membership was erratic with factional alignments constantly shifting, there always was a strain which valued the art for its intrinsic qualities at least as much as for any utility as propaganda pieces; indeed, it was the notion of art abstracted from some purpose which was the SI's constant fault-line.  Those most influential in the early days of the SI had been much affected by the physical damage suffered by so many European cities during World War II (1939-1945) and especially the possibilities offered by re-building, thus the interest in concepts like unitary urbanism and psychogeography, essentially a response to the sociological aspects of the re-construction of those cities in the immediate post-war period.

SI propaganda: The Situationist Times 6: International Parisian Edition, Paris, December 1967.

The Situationist Times was an international, English-language periodical created and edited by Dutch artist Jacqueline de Jong (1939–2024), six issues published between 1962-1967.  Envisaged as a radical compendium encompassing Situationist tactics such as détournement and a printed form of dérive, the journals included essays, artwork, “found” images, and fragments of works concerned with such issues as topology, politics, and spectacle culture.  In the anarchist sprit of the collective, Ms De Jong insisted the periodical must be a “completely free magazine, based on the most creative of the Situationist ideas” and what appears on the pages does over the years show traces of the political and aesthetic schisms which would characterize the SI.  As well as the SI’s usual suspects, contributors included the English astrophysicist Sir Fred Hoyle (1915–2001) who (inadvertently) coined the term “big bang” and the French writer Noël Arnaud (pen name of Raymond Valentin Muller (1919- 2003) of the school of pataphysics (one of the late nineteenth century’s more curious alternatives to orthodox science which may (as QAnon seems to have) begun as a joke but took on a life because it so appealed to people who “wanted it to be true”).  With the failures of the Parisian revolutionaries in 1968, SI’s historic moment passed and the seventh edition of The Situationist Times, (The Pinball Issue) remained incomplete and was not published although extracts of the content have appeared.

SI Art: Untitled (Peinture collective situationniste) (1961).

As was done with the SI's “pieces by the collective”, Guy Debord and Jeppesen Victor Martin (1930–1993) signed along with eight other artists; within two years all except Debord and Martin had been expelled so in that sense, no work better illustrates the creative tensions which rent the SI.  Those “cancelled” in some cases regarded their erasure from the SI rolls as a badge of honor and Debord couldn't have them burned at the stake or taken outside and shot (which had over the years been the fate of a few artists who displeased a dictator) so there was that.  

Prior to the formation of the SI, some of what had been written about the form the physical reconstruction of post-war Europe should take had attracted interest from political theorists, especially those in anti-authoritarian Marxist circles who would come to position themselves as the inheritors of western political liberalism, notably the Lettrist International (formed in 1952).  In the way the European left did things in the early post-war years, the SI was conceived as an even more radical collective movement which wholly would renounce any connection with high-art and deal instead with the functional business of psychogeography, dissolving rather than exploring the boundaries between life and art.  However, whatever might have been the purity of the founders' intentions, because what the SI produced was eye-catchingly visual, it attracted practitioners in many fields of art and an audience which enjoyed the supposedly subversive pieces as just another spectacle.  That was tribute to the striking posters but wasn’t something which best pleased the uncompromising activists who viewed art merely as something with a revolutionary political purpose; factions formed and any commonality of interest between the utilitarians and the artists proved insufficiently strong to maintain the SI as a unified movement.  From formation to extinction, inherently it was fissiparous although, while members could be kicked out of the SI, it didn't mean their work ceased and the Scandinavian Drakabygget group (noted for the memorably titled Journal for art against atomic bombs, popes and politicians) essentially ignored their expulsion and continued to exhibit and publish in the Situationists vein.

SI art: Industrial Painting (1958), monoprinted oil paint, acrylic paint & typographic ink on canvas by Giuseppe Pinot-Gallizio (1902–1964).

Unrolled from a wooden spool and extending just over 75 metres (246 feet) Industrial Painting was one of a series of abstract works Pinot-Gallizio painted in this mode.  Unspooling in a swirl of blotches of colors, the idea was to recall the vibrancy of figures moving along a city’s streets and a deliberate limitation of the design was only some 9 metres (30 feet) could be displayed at one time, the idea being to emulate a journey in which much of what’s just been seen fades or vanishes from memory as the traveller proceeds along their path.  In an indication of the way the SI worked in an industrial age, Pinot-Gallizio made these works on his “painting machine” which he built with mechanical rollers attached to a long table.  What emerged was, in contrast to most of what came from “conveyor-belt” mass production, chaotic and wholly unique.

Modern situationist; modern spectacle: French content creator & author Léna Situations (Léna Mahfouf, b 1997), in Georges Hobeika (b 1962) black gown with inverted V-neckline (technically a wedge), Academy Awards ceremony, Los Angeles, March 2026.

Ms Mahfouf uses “Léna Situations” as an online pseudonym because that was the name of the fashion & lifestyle-focused blog she, as a teen-ager, created in 2012; it gained her a “brand identity” and was thus for some purposes retained in adulthood.  The blog would have seemed familiar to the members of the SI because her concept was sharing fragments of her life in different “situations” which might be defined by the place, the outfit worn or what was being experienced so was thus a series of spectacles, able to be understood as fragmentary relics of time & place or a series of narratives.  Using that model, platforms like Instagram have allowed just about everybody to become a situationist and while Debord didn’t live to see such things, he’d have recognized (if not approved) “social lives mediated by images, media & commodities”.

Charli XCX (stage-name of English singer-songwriter Charlotte Emma Aitchison (b 1992)) in a Christopher John Rogers (b 1993) white fit & flare dress with ruffled peplum, featuring a more conventional implementation of the V-neckline.

Ms Mahfouf's retention of a youthful online pseudonym is not unique, Charli XCX another example.  The star herself revealed the stage name is pronounced chahr-lee ex-cee-ex; it has no connection with Roman numerals and XCX is anyway not a standard Roman number.  XC is “90” (C minus X (100-10)) and CX is “110” (C plus X (100 +10)) but, should the need arise, XCX could be used as a code for “100”, on the model of something like the “May 35th” reference Chinese internet users, when speaking of the “Tiananmen Square Incident” of 4 June 1989, adopted in an attempt to circumvent the CCP's (Chinese Communist Party) “Great Firewall of China” censorship apparatus.  In 2015, Ms XCX revealed the text string was an element in her MSN screen name (CharliXCX92) when young (it stood for “kiss Charli kiss”) and, after appearing in the early publicity for her music, it gained critical mass so Charli XCX we still have.

SI art: Lettre à mon fils (Letter to my son, 1956-1957), oil on canvas by Asger Jorn (1914-1973).

What quickly coalesced as the core of situationist theory was the concept of the spectacle, an explanation of the mechanism of advanced capitalism’s modern tendency towards expression and mediation of social relations through objects and for structuralists it was a compelling model.  It was beyond a critique of materialism and might have been more effective had the SI been able to resist using the increasingly layered and complex language of the mid-twentieth century Marxist discourse, a sub-set of language which would come to delight academic deconstructionists but often baffled others.  As well as Debord’s writings, Belgium philosopher Raoul Vaneigem’s (b 1934) The Revolution of Everyday Life (1968) was a seminal work; in the riots of 1968, both proved influential, less as entire texts than as sources for the epigrammatic and graffiti-friendly phrases (Sous les pavés, la plage! (Under the paving stones, the beach!), L’ennui est contre-révolutionnaire (Boredom is counter-revolutionary) and Ne travaillez jamais (Never work!) among the most replicated) which appeared all over French cities during the uprising.  In that, the SI thus proved the primacy of objects in social relations (whether hegemonic or not) although the SI generally held that “situationism” was a meaningless term, a position necessitated by their inherent rejection of ideologies, all of which they dismissed either as useless utopian myths or constructed superstructures existing only to create the social controls required to serve the economic interests of a ruling elite.  Much of the history of the SI was one faction rejecting another; indeed, the SI’s transition from artistic to political movement was less organic than disruptive.

Lindsay Lohan and her lawyer in court, Los Angeles, December 2011.

The critique of the consumer society resonated strongly with student radicals who were the failed revolutionaries of 1968 but, remarkably for a crew which was so influential on mass-movements, the SI was always tiny (it wasn’t untypical for there to be fewer than two-dozen active members) with internal conflicts and expulsions common, Debord given frequently to banishing members he believed had compromised the group’s revolutionary aims, the worst sin of heretics apparently the creation of art which shocked by virtual of its appearance but did nothing to in anyway transform society; comrade Stalin (1878-1953; Soviet leader 1924-1953) might have called such transgressors “formalists”.  Neglected for decades, the concepts developed by the SI attracted renewed interest in the social media age as much of what they’d described suddenly seemed familiar.  Key SI concepts included (1) psychogeography (the study of how urban environments affect emotions and behaviour, (2) dérive (drift) in which a wander through a city was documented with illustrative images, (3) détournement (appropriating using existing cultural elements (advertisements, comics, artworks etc) and, in subversive ways, repurposing them to undermine their original ideological message) and (4) constructed situations which were “moments of life” (events, environments, experiences) created for no purpose other than breaking the passivity of everyday existence.  If all that sounds something like what may have appeared in the check-list used by the designers of Instagram, TikTok and such, it hints (1) the SI may have been onto something and (2) as US billionaire investor Warren Buffett (b 1930) put it when explaining the outcome of class warfare: “We won”.

A requiem for the SI: No Title (1975-1976), lithograph on paper by Constant Niewwenhuys (1920-2005).

Debord no more wanted the SI to be what would come to be called a “think tank” any more than he wanted an artist’s colony but certainly envisaged it as a theoretical vanguard rather than a conventional political organization, his view being that even if created as something “revolutionary”, such movements tended to be “captured” (ie absorbed into the very system they were created to subvert or at least oppose).  That was why the orthodox SI position was not to exhibit their works in galleries or museums because, in the spirit of Marshall McLuhan (1911-1980) notion “the medium is the message”, once radical art was hung in such places, it became merely another commodity in the “spectacle”, dissenters accused of “recuperation” (a SI concept in which radical ideas had been neutralized and absorbed by mainstream culture).  So, members who were judged to have misunderstood or diluted Situationist orthodoxy (ie disagreed with Debord) were expelled, the rationale being what was valued in adherents was “quality rather than quantity”.  Although supposedly in the tradition of Marxist collective decision-making, Debord exercised extraordinary informal authority within the SI (despite the group officially rejecting hierarchy) and in practice, personally defined the SI’s theoretical parameters.  In a nice touch which would be familiar in places like the Soviet Union, the DPRK (Democratic People's Republic of Korea (North Korea)) or the modern Republican Party’s MAGA (Make America Great Again) faction, the “culture of exclusion” was ritualized in the journal Internationale Situationniste which regularly would publish lists of those un-personed (including the reasons), the former members denounced in harsh language, the worst insults including accusations of “theoretical confusion” and the practicing of mere “pseudo-Situationism”; by the time of dissolution in 1972, the membership consisted of Debord and one remaining loyal soul.  The SI, at least in the more reductionist works, did create some genuinely interesting critiques of the post-war West and some of the early art was, if not exactly novel, certainly stark and compelling.  However, it remains hard to identify enough ideas to justify the volume of text produced and phrasing it in what was surely deliberately difficult language does suggest there was an attempt to conceal the repetition of thought.

Ekpyrosis

Ekpyrosis (pronounced eck-pyh-row-sys)

(1) In modern cosmology, a speculative theory proposing the known universe originated in the collision of two other three-dimensional universes traveling in a hidden fourth dimension. This scenario does not require a singularity at the moment of the Big Bang.

(2) In the philosophy of the Stoic school in Antiquity, the idea that all existence is cyclical in nature and universe is the result of a recurring conflagration in which the all is destroyed and reborn in the same process.

1590s (in English): From the Ancient Greek ἐκπύρωσις (ekpúrōsis) (conflagration, cyclically recurring conflagration in which the universe is destroyed and reborn according to some factions in Stoic philosophy), the construct being the Ancient Greek ἐκ (ek) (out of; from) + πύρωσις (pyrōsis), from πῦρ (pyr) (fire) + -ōsis (the suffix).  While there’s no direct relationship between the modern “big bang theory” and the Stoic’s notion of periodic cosmic conflagration (the idea the universe is periodically destroyed by fire and then recreated), the conceptual similarity is obvious.  The Stoic philosophy reflected the general Greek (and indeed Roman) view of fire representing both destruction and renewal.  In English, ekpyrosis first appeared in the late sixteenth century translations or descriptions of ancient Stoic philosophy, particularly in relation to their cosmological theories and it came to be used either as the Stoics applied it or in some analogous way.  It was one of a number of words which during the Renaissance came to the attention of scholars in the West, a period which saw a revival of interest in ancient Greek and Roman thought, art & architecture and for centuries many of the somewhat idealized descriptions and visions of the epoch were those constructed (sometimes rather imaginatively) during the Renaissance.  The alternative spelling was ecpyrosis.  Ekpyrosis is a noun and ekpyrotic is an adjective; the noun plural is ekpyroses.

In stoic philosophy, ekpyrosis was described sometimes as a recurring, unitary process (the periodic destruction & rebirth of the universe in a single conflagration) and sometimes and the final stage of one existence (destruction) which was the source of a palingenesis (the subsequent rebirth).  Palingenesis was almost certainly a variant of palingenesia (rebirth; regeneration) with the appending of the suffix -genesis (used to suggest “origin; production”).  Palingenesia was a learned borrowing from the Late Latin palingenesia (rebirth; regeneration), from the Koine Greek παλιγγενεσία (palingenesía) (rebirth), the construct being the Ancient Greek πᾰ́λῐν (pálin) (again, anew, once more), ultimately from the primitive Indo-European kwel (to turn (end-over-end); to revolve around; to dwell; a sojourn)) + γένεσις (genesis) (creation; manner of birth; origin, source).  The construct of the suffix was from the primitive Indo-European ǵenh- (to beget; to give birth; to produce”) + -ῐ́ᾱ (-íā) (the suffix used to form feminine abstract nouns).

Lindsay Lohan and her lawyer in court, Los Angeles, December, 2011.

In biology, the word was in the nineteenth century was adopted to describe “an apparent repetition, during the development of a single embryo, of changes that occurred previously in the evolution of its species) came directly from the German Palingenesis (the first papers published in Berlin).  In geology & vulcanology, it was used to mean “regeneration of magma by the melting of metamorphic rocks”) and came from the Swedish palingenes (which, like the German, came from the Greek).  In the study of history, palingenesis could be used to describe (often rather loosely) the recurrence of historical events in the same order, the implication being that was the natural pattern of history which would emerge if assessed over a sufficiently long time.  When such things used to be part of respectable philosophy, it was used to mean “a spiritual rebirth through the transmigration of the soul”, a notion which exists in some theological traditions and it has an inevitable attraction for the new-age set.

The Death of Seneca (1773), oil on canvas by Jacques-Louis David (1748–1825), Petit Palais, Musée Des Beaux-Arts, De La Ville De Paris, France.  Lucius Annaeus Seneca (Seneca the Younger, (circa 4 BC–65 AD)) was one of the best known of the Roman Stoics and the painting is a classic example of the modern understanding of stoicism, Seneca calmly accepting being compelled to commit suicide, condenmed after being implicated in a conspiracy to assassinate the Nero (37-68; Roman emperor  54-68).  The consensus among historians is seems to be Seneca was likely “aware of but not involved in” the plot (a la a number of the Third Reich's generals & field marshals who preferred to await the outcome of the July 1944 plot to assassinate Adolf Hitler (1889-1945; Führer (leader) and German head of government 1933-1945 & head of state 1934-1945) before committing themselves to the cause).  There are many paintings depicting the death of Seneca, most showing him affecting the same air of “resigned acceptance” to his fate.

The Stoics were a group of philosophers whose school of thought was for centuries among the most influential in Antiquity.  Although the word “stoic” is now most often used to refer to someone indifferent to pleasure or pain and who is able gracefully to handle the vicissitudes of life, that’s as misleading as suggesting the Ancient Epicureans were interested only in feasting.  What Stoicism emphasized was living a virtuous life, humans like any part of the universe created and governed by Logos and thus it was essential to at all times remain in harmony with the universe.  Interestingly, although the notion of ekpyrosis was one of the distinctive tenants of the school, there was a Stoic faction which thought devoting much energy to such thoughts was something of a waste of energy and that they should devote themselves to the best way to live, harmony with logos the key to avoiding suffering.  Their ideas live on in notions like “virtue is its own reward” and ultimately more rewarding than indulgence or worldly goods which are mere transitory vanities.

While the speculative theory of an ekpyrotic universe in modern cosmology and the ancient Stoic idea of ekpyrosis both revolve around a cyclical process of destruction and renewal, they differ significantly in detail and the phenomena they describe.  Most significantly, in modern cosmology there’s no conception of this having an underlying motivation, something of great matter in Antiquity.  The modern theory is an alternative to what is now the orthodoxy of the Big Bang theory; it contends the universe did not with a “big bang” (originally a term of derision but later adopted by all) begin from a singular point of infinite density in but rather emerged from the collision of two large, parallel branes (membranes) in higher-dimensional space.  In the mysterious brane cosmology, the universe is imagined as a three- dimensional “brane” within a higher-dimensional space (which tends to be called the “bulk”).  It’s the great, cataclysmic collision of two branes which triggers each defining event in the endless cycle of cosmic evolution.  In common with the Stoics, the process is described as cyclical and after each collusion, the universe undergoes a long period of contraction, followed by another collision that causes a new expansion.  Thus, elements are shared with the “Big Bang” & “Big Crunch” cycles but the critical variations are (1) there’s no conception of a singularity (2) although this isn’t entirely clear according to some, time never actually has to “begin” which critics have called a bit of a “fudge” because it avoids the implications of physical laws breaking down (inherent in the Big Bang’s singularity) and assumes cosmic events occur smoothly (in the sense of physics rather than violence) during brane collisions.

Bust of Marcus Aurelius (121–180; Roman emperor 161-180), Musée Saint-Raymond, Toulouse, France.

Something in the vein of the “philosopher kings” many imagine they’d like to live under (until finding the actual experience less pleasant than they’d hoped), Marcus Aurelius was a Stoic philosopher who has always been admired for his admirable brevity of expression, the stoic world-view encapsulated in his phases such as “Waste no more time arguing about what a good man should be.  Be one.”, “The happiness of your life depends upon the quality of your thoughts.” and “Our life is what our thoughts make it.”  Marcus Aurelius was the last emperor of Pax Romana (Roman peace, 27 BC-180 AD), a golden age of Roman imperial power and prosperity.  

To the Stoics of Antiquity, ekpyrosis described the periodic destruction of the universe by a great cosmic fire, followed by its rebirth, fire in the Classical epoch a common symbol both of destruction and creation; the Stoic universe was a deterministic place.  In the metaphysics of the ancients, the notion of fire and the central event was not unreasonable because people for millennia had been watching conflagrations which seemed so destructive yet after which life emerged, endured and flourished and the idea was the same conflagration which wrote finis to all was the same primordial fire from which all that was new would be born.  More to the point however, it would be re-born, the Stoics idea always that the universe would re-emerge exactly as it had been before.  The notion of eternal recurrence doesn’t actually depend on the new being the same as the old but clearly, the Greeks liked things the way they were and didn’t want anything to change.  That too was deterministic because it was Logos which didn’t want anything to change.  The Stoics knew all that had been, all this is and all that would be were all governed by Logos (rational principle or divine reason) and it was this which ensured the balance, order and harmony of the universe, destruction and re-birth just parts of that.  Logos had motivation and that was to maintain the rational, natural order but in modern cosmology there’s no motivation in the laws of physics, stuff just happens by virtue of their operation.