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1970

4 dias 4 noites (4 days 4 nights)

CadernoLivro I, 1978
Rio de Janeiro, Brazil

Drifting

Collection · 19 items
Sub-collection

Embodiment or Mind Body Connection

Sub-collection · 29 items

perception

Collection · 20 items

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Walking piece

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World-Wide-Walks

World-Wide-Walks by Peter d’Agostino is a decades-long project exploring walking through physical, virtual, and networked spaces. Combining video, installations, and VR, it examines movement, perception, environment, technology, and human interaction.

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Please, walk on here (Kono-ue wo Aruite Kudasai)

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Drifting

Collection · 19 items
Sub-collection

Embodiment or Mind Body Connection

Sub-collection · 29 items

perception

Collection · 20 items

Related

Walking piece

DELIRIUM AMBULATORIUM

Hélio Oiticica’s Delirium Ambulatorium explores urban wandering as a creative practice, a “to-and-from” movement without linearity, where walking through the city feeds the mind, transforms urban space into a playground, and allows new artistic ideas to emerge through sensory, bodily, and chance encounters.

Hélio Oiticica
Walking piece

World-Wide-Walks

World-Wide-Walks by Peter d’Agostino is a decades-long project exploring walking through physical, virtual, and networked spaces. Combining video, installations, and VR, it examines movement, perception, environment, technology, and human interaction.

Peter D'Agostino
Walking piece

Please, walk on here (Kono-ue wo Aruite Kudasai)

In 1955, Shimamoto’s Please Walk on Here used stable and unstable boards to make participants physically experience risk and instability. Recreated for the 1993 Venice Biennale, it highlighted bodily engagement and precarious perception.

Shozo Shimamoto
Walking piece

Blind Field Shuttle

Blind Field Shuttle is a non-visual walking tour where participants, guided eyes-closed by the artist, explore urban spaces to reflect on accessibility and sensory learning, fostering trust, connection, and shared community experience.

Carmen Papalia
Artur Barrio’s 4 dias 4 noites (1970) was a four-day, four-night solitary dérive through Rio de Janeiro, leaving no records—only memory itself, a hallucinatory archive that later informed and inspired his subsequent works.

4 Dias 4 Noites (4 Days 4 Nights), realized by Artur Barrio in May 1970, is a defining work-process in his practice and one of the most radical examples of dérive in Brazilian art. For four days and four nights, Barrio walked continuously through the streets of Rio de Janeiro, without a predetermined route, destination, or external goal, and without stopping for food or rest. The work left no photographic or videographic record, nor was there any audience to witness it; it exists entirely in the artist’s memory and reflections, which have become a living archive informing his subsequent works.

The experience was conceived as an intimate exploration of perception, embodiment, and the interface between mind and body. Exhaustion, sleep deprivation, and hunger heightened Barrio’s sensory awareness, while his surroundings were transformed through the hallucinatory effects of prolonged walking. The city and its presumed reality were disrupted and reconfigured by his mind, an effect that exemplifies one of Barrio’s enduring aims: to rupture preconceived notions of reality and perception.

Barrio initially intended to document the experience in a 400-page Caderno-Livro, written as a continuous stream of consciousness. In the end, he produced only blank pages — a gesture of surrender to the impossibility of capturing the dionysiac flow of movement, time, and sensation. In his view, any attempt at conventional documentation collapses the ongoing action into a single “pregnant instant,” unable to convey the continuous and unrepeatable nature of the experience. The empty notebook emphasizes absence, impermanence, and the irreducibility of process to representation, foregrounding the ephemeral and anti-historicizing qualities of the work.

The journey itself was organized in what Barrio called segments. As he explained:

I call it a segment in the sense that the stretches arise one from the other. I was aware that one segment had ended; but the next one, I didn’t know what it would be. That is, I leave the Solar da Fossa and walk to a point, which ends. So, that is a segment. Now, I don’t really know how I got to that point, but where that segment ended something arose that triggered a question, and the segment ended there, because something prompted an issue. This is an association. It’s a paranoia, it’s an associative paranoid situation.” (Barrio in an interview in the Panorama da Arte Brasileira catalog, 2001.)

This description of segments highlights the improvisational and unconscious logic of the work: each stretch of walking arose from the previous, guided by intuition, circumstance, and associative perception rather than reason or plan. Barrio has also recounted the unexpectedly mundane moment when the piece ended:

Ah! Now I know! I stopped when a hole opened in my sneaker. Then I went to the School of Fine Arts, spoke with my old professor, Onofre Penteado, and asked him for five cruzeiros to go home. He gave me the money, and I took the bus back.

This anecdote underlines the deeply human, improvisational nature of the work, where the extraordinary intensity of four days and nights of walking concludes in a simple, everyday gesture.

Ultimately, 4 dias 4 noites exemplifies Barrio’s commitment to dissolving boundaries between art and life, body and environment, and between action and documentation. The work exists as an event preserved only in memory, yet that memory has served as a fertile source for insights, gestures, and processes in his later practice, demonstrating how ephemeral experience can become a generative force in art.

APA style reference

Barrio, A. (1970). 4 dias 4 noites (4 days 4 nights). walk · listen · create. https://walklistencreate.org/walkingpiece/4-dias-4-noites-4-days-4-nights/
Submitted by: Dani Spadotto

pedestrian acts

By de Certeau: In “Walking in the City”, de Certeau conceives pedestrianism as a practice that is performed in the public space, whose architecture and behavioural habits substantially determine the way we walk. For de Certeau, the spatial order “organises an ensemble of possibilities (e.g. by a place in which one can move) and interdictions (e.g. by a wall that prevents one from going further)” and the walker “actualises some of these possibilities” by performing within its rules and limitations. “In that way,” says de Certeau, “he makes them exist as well as emerge.” Thus, pedestrians, as they walk conforming to the possibilities that are brought about by the spatial order of the city, constantly repeat and re-produce that spatial order, in a way ensuring its continuity. But, a pedestrian could also invent other possibilities. According to de Certeau, “the crossing, drifting away, or improvisation of walking privilege, transform or abandon spatial elements.” Hence, the pedestrians could, to a certain extent, elude the discipline of the spatial order of the city. Instead of repeating and re-producing the possibilities that are allowed, they can deviate, digress, drift away, depart, contravene, disrupt, subvert, or resist them. These acts, as he calls them, are pedestrian acts.

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