ABSTRACT
Contrary to funambulism, the founding stake of the slackline is not originally linked to a physical spectacularisation but rather to a conviviality of practice. It should also be noted that the elasticity of the strap and the non-use of the balance on a crossing in a natural and variable environment are other differences which have unprecedented consequences on the equilibration. We therefore place the Slackline as a new physical activity. This challenge, carried out solely in support of the pod, also removed it from the Tyrolean crossings which were created for the purpose of effective displacement. Slackline spots become social territories, that is to say, structured spaces in which human relationships are played, relying on sport but exceeding it. It is indeed an appropriation of space if one refers to the time of presence, much more important than the sum of the actual duration of practice. Installation of equipment, relaxation, ancillary activities, listening to music, meals, as many exchanges and occupations that participate in the diffusion of a culture transmoderne. These places come to life through their relational potentialities. It is in this sense that we are talking about social territories.
