Dada in The Lens of Society_ Bianco

In Tristan Tzara’s Seven Dada Manifestos, Tzara extends nonsense into the social sphere through the movement of Dada. Dada can be defined as a movement in both art and literature that focuses upon irrationality and the defiance of norms. In society, we are dictated by limitations and rules through either morals or societal expectations. We often define every aspect of society with reason itself. Yet the literature and art movement of Dada defies all limitation and expectation itself. Tzara addresses society itself with Seven Dada Manifestos, the definition of a manifesto is to define and outline policies of a specific group, act or thing. Yet, Tzara uses the wording of ‘Manifesto’ to outline Dadaism, of which cannot be outlined due to it’s irrationality. For example, as Tzara states, “I am writing a manifesto and there’s nothing I want, and yet I’m saying certain things, and in principle I am against manifestos, as I am against principles”(Tzara, 3). Dadaism defies principles and manifestos due to the rationality that defines both.

Dadaism also extends into society in that it aims to blur and extinguish the boundaries between life and art. Art has been defined to be abstract or even as a projection of life itself. Yet art itself is defined by life and the experiences of the artist. It is through the artist that the art is created and expressed. Therefore, both art and life itself are intertwined. Yet Dadaism seeks to demonstrate the irrationality and nonsensical aspects of both art and life. For instance, Tzara uses various fonts to create a mismatched text in demonstrating art and literature as intertwined, “The BAZOOKA is only for my understanding. I write because it’s natural like I piss like I’m ill. Art needs an operation” (Tzara, 16). Therefore to say the line between art and life itself is blurred is to demonstrate that life itself is nonsensical.

Tzara in the beginning of the manifesto states that the first principle of Dadaism is that it means nothing . In this simplistic statement, Tzara creates a paradox itself as the manifesto of Dadaism is now structured against the principle that it means nothing. Such structure is a paradox to the teachings of Dadaism as it means to demonstrate nonsense in a world of rationality. For instance, “DADA DADA DADA; - the roar of contorted pains, the interweaving of contraries and of all contradictions, freaks and irrelevancies: LIFE” (Tzara, 13). In this statement Tzara demonstrates that it is not purely a paradox that he aims to demonstrate with the structuralization and irrationality of Dadaism but rather to also demonstrate the inconsistencies and irrelevancies of life itself. In doing so, Tzara demonstrates nonsense within life and extends nonsense to society.

 Yet Tzara also demonstrates Dada as a mindset. Dada as a mindset demonstrates the theory of duality. Duality is the separation of mind and body, therefore demonstrating the separation from art and life. Yet Dada as a mindset demonstrates Tzara hope to blur the lines between the strict distinction that one often sets between mind and body. For instance, “…as Dada marches it continuously destroys…Dada is a state of mind” (Tzara, 111). Dadaism demonstrates irrationality and nonsense in society in its attempt to blur the lines between art and life.