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Introduction
Dadaism is a cultural movement that was initiated in Zurich, Switzerland. It is a nihilist movement of arts that thrived mainly in France, Switzerland, and in Germany from around 1916 to1920 (Ades 2006). The movement was based on the ideologies of illogicality, anarchy, and scorn, in addition, this movement was opposed to the laws of beauty and social structure. In the essay Dadaism, Tristan Tzara makes symbolic references to actual historical and cultural events.
The Symbolism
Dada is regarded as nothing. It has no meaningful benefits to human kind. Its implications to human kind are notable; it separates people from their own self. Nothing has been used to represent the useless nature of the movement, Tzara notes that people do not necessarily do things because there are beneficial, they sometimes do things because they interest us or because we have time at our disposal to do such things(Ades 2006). Dada is regarded as a good for nothing movement, the true Dadas have been separate from the movement.
Tzara uses the term crippled world to refer to the state that the World War I (WW I) left the world in. He further uses the term new men to refer to the new generation unaffected by war. A quack has also been used to refer to the older generation that was full of ignorant people who were eager to make improvements (Ades 2006). The war left the world in flight but new men do not seem to take notice of that. They insist on being rough although they have no idea of why the world is the way it is. The ignorant men had a passion to make a difference but the knowledge they had was limiting.
Art represents useful knowledge. He notes that the foundation of Dada did not mark the beginning of art rather it was the beginning of revulsion. Philosophers are criticized for attempting to give explanations of phenomena; Tzara does not regard this to be of importance. Art represents a body of useful knowledge that can bring meaningful progress in the society. Art is a historically recognized field and credit should be given to those who invent ideas that entail art work. Dada is an anti-art movement hence its usefulness in any setting is further questioned.
The movement is regarded as a state of mind (Ades 2006). It is a set of beliefs that differ depending on races and events. It is applicable everywhere, however, it is still nothing. This state of mind is not sure of what it wants. The principles held by the movement are not standard; it is the meeting point of no and yes as well as the opposites. The beliefs are therefore unreliable and can mislead. The state of mind comprises of all the ideas that are inapplicable and sometimes unheard of. Everything in his life is worthless, so is Dada.
Dada is portrayed as an inexplicable momentary state (Ades 2006). This statement endeavors to show that the principles held by Dadas are illogical. Everything about it is incoherent. The principles dictate things that do not observe clarity. Philosophers who endeavor to give account on the different phenomena should not be given credit, after all what is the use of the information they give? The most exciting aspect to a Dadaist is his lifestyle; all other things are of no importance.
Dada is destructive. It provides no conclusion, it is neither arrogant nor of profit to human kind. It is of no benefit to the entire human race. It does not give room for any improvements. It applies itself to everything, yet it leaves no mark since it is nothing.
Conclusion
Tzara attempts to make symbolic references to actual historical and cultural events in Dadaism. The Dadaism movement is criticized for its illogical principles. Dadas is a movement whose principles are regarded as unreasonable. Everything in life is useless, so is Dada. It has been regarded as a state of mind, useless, as it is no meaningful use to man kind.
Reference
Ades D. 2006, The Dada reader: a critical anthology, Chicago, University of Chicago Press.
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