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Narkomfin — A web documentary by Luciano Spinelli and Natalia Melikova

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Natalia Melikova, the mastermind behind The Constructivist Project, is collaborating with Luciano Spinelli and others from Ogino Knauss on a new web documentary about Ginzburg’s Narkomfin building in Moscow. This comes not too long after Isabella Willinger’s excellent documentary Away from All Suns, released late last year.

Their description of the project is reproduced below. For further information on Dom Narkomfin, consider the following:

Moisei Ginzburg’s & Ignatii Milinis’ Narkomfin Workers’ Collective for the People’s Commissariat of Finance (1928-1931)
Narkomfin upon opening (1930)
Narkomfin in the construction stage, with Moisei Ginzburg supervising (1929)
Nikolai Miliutin, author of Sotsgorod and editor of Sovetskaia arkhitektura, inside his penthouse suite atop Ginzburg & Milinis’ Dom Narkomfin (1932)

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NARKOMFIN — A web documentary

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Project in progress — expected completion spring 2014.

Authors: Luciano Spinelli and Natalia Melikova, with Inna Erosh and Stepa Dobrov.

Summary: NARKOMFIN is a web documentary project that captures the atmosphere of current life in 2013 in this historic constructivist building located in Moscow, Russia. The virtual platform of the project invites the viewer to explore the hallways, knock on doors, and get to know some of the inhabitants. A variety of possibilities for interaction with the space and people of Narkomfin allows for a subjective experience for each visitor. By entering some of the apartments, one will have a chance to listen to the residents tell about who they are, what kind of work they do, how the communal architecture influences their everyday life and why they live in this particular building.

Why: The architectural significance and the various circumstances surrounding the fate of the building are widely discussed. However, few can freely visit Narkomfin because of its limited access, therefore little is known about what it is actually like to live there. After having the opportunity to live there for a couple weeks, we wanted to know more about how people appropriated and interpreted their space inside this famous building. This project takes a closer look at the homes and people hidden behind the ribbon windows.

How: In our project, we applied a photo-ethnographic approach of the space, perceiving the long corridors through the viewfinder and meeting new people with our cameras in hand. Progressing from casual conversations, we then asked each of the participants identical questions. In this way, we were able to acquire general information as well as giving the residents an opportunity to share their opinions. More than just a subject in front of our lens, their participation influenced the development of the project. Those that did not want to partake, did not. Those that did, they opened up their worlds to us, shared their homes, their stories, and their talents.

When: 2013 (majority of material capture in May 2013, additional capture summer 2013).

Content: images, video, stop motion, audio, text.

Languages: English / Russian

Special thanks to the people that opened up their doors to our project and shared with us their stories! Continue reading →

Moisei Ginzburg, competition entry for the Palace of the Soviets (1931)

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In previous posts, I’ve tried to give some sense of the magnitude of the international competition for the Palace of the Soviets project in Moscow. So far I’ve dealt with some of the entries by German architects such as Walter Gropius, Hannes Meyer, Erich Mendelsohn, and Hans Poelzig, as well as the Swiss architect Le Corbusier’s famous entry. This would turn out to be one of the last major Soviet competitions in which modernist proposals featured prominently. (Another competition, for the Commissariat of Heavy Industry [Наркомтяжпром], took place in Moscow around 1933-1934, but only submissions from Soviet architects were considered).

Moisei Ginzburg was the chief theoretician and, besides the Vesnin brothers, probably the most accomplished practitioner of architectural constructivism in the Soviet Union. His project for the Palace of the Soviets, jointly carried out with A. Gassenpfliug and S. Lisagor under the supervision of A.F. Loleita, a specialist in matters of construction, and S.Ia. Lifshits, an acoustic technician. It was without a doubt one of his most futuristic proposals to date, almost resembling a landed spaceship faced toward the Kremlin.

One might perhaps compare it with his earlier submission to the 1922-1923 Palace of Labor competition, in terms of its scale and purpose, as the architectural historian Selim Khan-Magomedov has done. But formally, Ginzburg’s vision for the Palace of the Soviets was much more advanced. The multi-tiered central building was designed with stepped storeys parabolically curved upward toward a skylight crowning the dome. His scheme for its main thoroughfares and points of access would have accommodated huge crowds of visitors and personnel, with a series of platforms, ramps, and stairs expediting circulation into and out of the Palace.

Courtyards and terraces were to surround the different structures in the ensemble, with covered walkways connecting them to one another. Not only with respect to its internal composition was the Palace of the Soviets meant to be broadly accessible, either, as the building was easily open to approach from without. The variety of volumes included in Ginzburg’s plan may have clashed stylistically with the preexisting urban fabric of Moscow, but it would have been spatially integrated rather elegantly.

A few paragraphs pertaining to Ginzburg’s Palace of the Soviets appear below in the original Russian, extracted  from Khan-Magomedov’s book on Moisei Ginzburg. See also his excellent Narkomfin building.

Поиски новых типов общественных зданий в первом периоде творчества Гинзбурга завершаются конкурсным проектом Дворца Советов (1932 г.), который выполнялся им совместно с А. Гассенпфлюгом и С. Лисагором при консультации А.Ф. Лолейта (конструкция) и С.Я. Лифшица (акустика). По масштабу и роли в ансамбле центра Москвы Дворец Советов сравним с Дворцом труда (конкурс 1922-1923 гг.). Близка даже в какой-то мере и программа этих зданий (большой и малый залы и т. д.). Сравнивая выполненные Гинзбургом проекты Дворца труда и Дворца Советов, разделенные всего девятью годами видно, какой большой и сложный творческий путь прошел их автор. Объемно-пространственная композиция Дворца Советов необычна по трактовке для предыдущего творчества Гинзбурга. Как правило, в более ранних проектах он использовал два композиционных приема: членение здания на отдельные корпуса, соединенные крытыми переходами (павильонный тип), или создание сложной композиции из соединенных между собой различных по форме и величине объемов. Continue reading →

Stalinist kitsch

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The title of this entry deserves some explanation. “Stalinist kitsch,” one might object, is a bit superfluous. Or redundant, rather. Everything is announced by simply saying “Stalinist,” after all. Doesn’t matter if it’s politics, aesthetics, whatever. It’s already assumed that it’s kitsch.

All the same, there’s plenty about Stalinism that deserves to be taken seriously. Not because it’s “right” about history or society or economics; no, nothing like that. Rather, it’s because whether we admit it or not, Stalin did seem to represent one solution (or at least stopgap) to the problem of mass society. Perhaps not a likable answer to the issues posed by modernity, but a likely one. This is something that Boris Groys, among others, has pointed out.

Moreover, though Stalin might have been more than a little lackluster as a theoretician — the primitiveness and crudity of his imagination was legendary — it’s not like he was completely ignorant. Least of all about Bolshevism and its various controversies over the years. He’d been in the party since 1903, so he was hardly a novice. And to be honest, many historians politically aligned with Stalinism wrote very rigorous, detailed accounts of their various objects of study. Though they may be a little vulgar and undertheorized at times, they’re preferable to a lot of the crap that’s published.

What’s even scarier is that those few explicitly Stalinist parties that still exist often have better politics than their soi-disant “Trotskyist” counterparts, who now operate more or less according to the logic of Stalinoid popfrontism, but without even the vague self-consciousness that Stalinists possessed. Sad times indeed.

Below are a bunch of the kitschier photos, posters, and artworks from the Stalin era. Click on any of the images to enlarge them. Furthermore, to compensate for this bit of lighthearted parody, I’m including Evtushenko’s somber 1961 poem, published in Pravda, on the “heirs of Stalin.”

The heirs of Stalin

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Mute was the marble. Mutely glimmered the glass.
Mute stood the sentries, bronzed by the breeze.
Thin wisps of smoke curled over the coffin.
And breath seeped through the chinks
as they bore him out the mausoleum doors.
Slowly the coffin floated, grazing the fixed bayonets.
He also was mute — his embalmed fists,
just pretending to be dead, he watched from inside.
He wished to fix each pallbearer in his memory:
young recruits from Ryazan and Kursk,
so that later he might collect enough strength for a sortie,
rise from the grave, and reach these unreflecting youths.
He was scheming. Had merely dozed off.
And I, appealing to our government, petition them
to double, and treble, the sentries guarding this slab,
and stop Stalin from ever rising again
and, with Stalin, the past. Continue reading →

My chemical warmance

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The last days of mankind

Act III
Scene 45-A
Karl Kraus

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(The Begrudger and Optimist in conversation.)

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BEGRUDGER: In the past war was a tournament for the few who had power. Now it’s an industrial-armaments-driven threat to the entire world.

OPTIMIST: The development of armaments can’t possibly be allowed to lag behind the technological advances of the modern age.

BEGRUDGER: No, but the modern age has allowed mankind’s imagination to lag behind his technological advances.

OPTIMIST: I see. So wars are fought with the imagination?

BEGRUDGER: With imagination nobody would fight them.

OPTIMIST: Why not?

BEGRUDGER: Because then the exhortations of a mentally retarded doublespeak, born of a decrepit ideal, would have no scope to befuddle people’s brains; because then we would be able to imagine the most unimaginable horrors and would know beforehand how short a step it is from all the gaudy phrases and rapturous flag-waving to the field gray of despair; because the prospect of dying of dysentery for the fatherland, or losing both feet to frostbite, would no longer mobilize maudlin pathos; because at least a soldier could march away to war with the certain knowledge that he would become lice-infested for the fatherland. Because we would know that mankind has invented the machinery of war only to be overpowered by it, and because we would not eclipse the madness of that invention with the even greater madness of letting ourselves be killed by it. With imagination we would know that it is a crime to expose our lives to misfortune, a sin to reduce death to a lottery, that it is an act of folly to manufacture battleships when torpedo boats are built to outwit them, to make mortars when trenches are dug to ward them off, and folly to drive mankind into rat holes to escape his own weapons, so that peace can only be enjoyed in an underground world henceforth. With imagination to replace the media, technology would not be the source of life’s afflictions and science would not seek life’s destruction. Heroic death hovers in clouds of gas and our traumas are measured in a newspaper’s column inches! Forty thousand Russian corpses, enraptured by barbed wire, could only make an item in the late edition, to be read out to the dregs of humanity by a soubrette in the interval of an operetta cobbled together from those words of self-sacrificial weaponmongery, “I Gave Gold for Iron,” just so that the librettist could make a curtain call. Never was there a greater display of a paucity of community spirit than now. Never was Lilliputian pettiness on a more epic scale the makeup of our world. Reality is reduced to the dimensions of a newspaper report, panting as it struggles to keep up with reality. The journalist whose columns confuse the facts with his own fantasies stands in the way of those facts and makes them more fantastical. And so sinister are the machinations of the press and its agents that I find myself almost believing that every one of those miserable specimens who afflicts our ears with inescapable and interminable shouts of “Extra! Special Edition!” — is responsible for instigating a universal catastrophe. The printed word has empowered a vacuous humanity to commit atrocities that its own imagination can no longer comprehend, and the curse of mass circulation returns those atrocities to a media that generates ever-regenerative evil.[2] Everything that happens, happens to those who describe it but have never experienced it. A spy, led to the gallows, walks the long way round to provide the newsreel camera with engaging scenery; he has to stare into that camera for another take to ensure his facial expression satisfies the audience. Don’t let me follow this train of thought as far as mankind’s own gallows — but I have to, I am its condemned spy, heartsick from the horror of the void this tide of events reveals not only in men’s souls but even in their cameras!

OPTIMIST: Unpleasantness is the inevitable concomitant of great things. Maybe it’s possible the world didn’t change on the night of the 1st of August 1914. However, it seems very clear that imagination does not feature among the human qualities war finds useful. But if I understand you right, don’t you deny that modern war has any room for human qualities anyway?

BEGRUDGER: You do understand me right; it allows no room for them at all, because the reality of modern warfare can only exist by virtue of the negation of any human qualities whatsoever. And there are none left.

OPTIMIST: So what is left?

BEGRUDGER: There is human quantity, numbers, human quantities that are evenly depleting themselves as they seek to prove that they can’t compete with quantities of mechanical firepower which are utterly revolutionary in nature; because even mortars can overwhelm humanity en masse. Mustering the evidence, it is the lack of imagination alone that makes possible, inevitable, what remains of mankind’s machine-power revolution.

OPTIMIST: If the quantity of people is evenly depleted, when does it end?

BEGRUDGER: When the two lions are left with nothing but their tails. Or if, by some miracle, that doesn’t happen: till, in terms of sheer numbers, the larger party is left with the advantage. I shudder at having to hope for that. I shudder even more at the terrifying prospect of ideals-to-die-for triumphing. Continue reading →

Khidekel and the cosmist legacy of suprematism in architecture

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The following is a brief extract from an interview Elena Dobriakova conducted with Regina Khidekel, the daughter-in-law of the great suprematist painter and speculative architect Lazar Khidekel. It touches on the subject of Russian cosmism, a philosophical current which has become a renewed topic of interest thanks to George Young’s new book on The Russian Cosmists, as well as some of the materials published on e-flux by Benedict Singleton and Anton Vidokle.

Following this extract there is a short article by Regina Khidekel on suprematism in architecture. See also a post by Martin Gittins as well as Enrique Ramirez’s work on cosmism and flight in modern architecture, “Rocket Talk.” The interview translation is my own, but feel free to reproduce it. Click on any of the images below to see them in higher resolution.
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Khidekel and cities of the future

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Elena Dobriakova: How has suprematism withstood such a serious test of time, in your opinion?

Regina Khidekel: When the founder of suprematism Kazimir Malevich arrived at this Black Square, he soon understood that suprematism — or, that is to say, geometric abstraction — is the terminal stage of abstract art, that this art that is connected with the cosmos, with cosmic vision. The plain fact of the matter, technically speaking, is that Malevich grasped the property of this new space when, according to the story, it escaped beyond the horizon. In this fashion, the laws of linear perspective for were repealed, and before the artist opened an immeasurable expanse, which then became the space of the suprematist painting and, as Lazar Khidekel phrased it, the infinite plane of the canvas. That’s why in the early stages of suprematism the forms fly into the unknown of cosmic space. This is to speak only of the formal aspect. After this came the further development of suprematism, which Malevich saw as the creation of modern architecture. The students of Malevich sought to introduce this art to the limits of life during the early 1920s — and above all Khidekel, who was to Malevich the most active, energetic, and congenial. Chashnik called Khidekel a revolutionary suprematist as early as 1921, meaning a “real, genuine suprematist.” And Khidekel introduced suprematism into architecture, not as a utilitarian, elementary style, but as revolutionary-innovative vision.

For Malevich’s students, including Lazar Khidekel, these forms have been converted into space stations. Structures and volumes were perceived by them as the cosmic dwellings of future earthlings. This is another story: that of Russian cosmism and its mystical philosophy of the “common cause,” capable of uniting mankind in the task of overcoming death and resurrecting our forefathers, for whom these space colonies were designed. By the way, this was the motive behind Tsiolkovskii’s scientific research.

Елена Добрякова: Каким образом супрематизм, по вашему мнению, выдержал столь серьезную проверку временем?

Регина Хидекель: Когда основоположнику супрематизма Казимиру Малевичу пришел этот черный квадрат, он очень скоро понял, что супрематизм, или, иначе, геометрическая абстракция, и есть последняя стадия абстрактного искусства, что это искусство связано с космосом, с космическим видением. Дело в том, что чисто технически Малевич осознал свойство этого нового пространства, когда, по его словам, вышел за линию горизонта. Таким образом, законы итальянской перспективы были отменены, и перед художником открылся безмерный космос, который стал пространством супрематической живописи и, как сформулировал для себя Лазарь Хидекель, бесконечной плоскостью полотна. Вот почему на первой стадии супрематизма формы летают в безвесии в космическом пространстве. Это если говорить о формальной стороне. Затем последовало развитие супрематизма, которое Малевич видел в создании современной архитектуры. Студенты Малевича, и в первую очередь Лазарь Хидекель как самый активный, деятельный, конгениальный Малевичу, в начале 1920-х годов стремился ввести это искусство в пределы жизни. Чашник еще в 1921 году называет Хидекеля революционным супрематистом, что означает «подлинный, настоящий супрематист». И Хидекель ввел супрематизм в архитектуру, не утилитарной составляющей стиля, а революционно-новаторским видением.

Ученики Малевича, в том числе и Лазарь Хидекель, стали эти формы превращать в космические станции. Структуры и объемы воспринимаются ими как космические жилища будущих землян. Это отдельная тема — русский космизм и его мистическая философия общего дела, способная объединить человечество для решения задач преодоления смерти и воскрешения наших предков, для которых и проектировались эти космические колонии. Кстати, это было побудительным мотивом и для научных разработок Циолковского.

Lazar Khidekel:
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…The trajectory of suprematism;
…between sky and earth

Regina Khidekel

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The cosmic “gene” of Suprematism, the philosophy of Russian Cosmism in Malevich’s interpretation and his cosmological concepts, fell on fertile ground. The adolescent, who, by his own account, “walked the streets late at night, staring at the sky, the moon, and the clouds waiting for the coming of the Messiah, who…appeared floating in the clouds of the dark sky,”[1] soon encountered the art of his first teacher, Marc Chagall, where the flight over the city and the life on the roofs perfectly accorded with the Vitebsk reality.

From the Chagallian metaphorical ascent over side streets familiar from childhood, he was already within arm’s length of the systematized flights into the endless limits of Suprematist space. Malevich’s destruction of Renaissance perspective and the horizon line led to the revelation of another space — that of the boundless cosmos, which became the space onto which Lazar Khidekel would project his Suprematist compositions. Continue reading →

Not art but communism

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Early in 1921 the Soviet Commissar of Enlightenment Anatolii Lunacharskii nominated the young avant-garde artist El Lissitzky to serve as the USSR’s cultural ambassador to the West. At the time, the civil war in Russia was still waging, but the end was in sight. Narkompros, the People’s Commissariat of Enlightenment, was ordered by Lenin to prepare to make cultural inroads in Western Europe, where revolution had stalled out but might yet be reignited. When David Shterenberg, the director of IZO (Narkompros’ Fine Arts Department), accused Lissitzky of cynically using the funded trip to Germany and the Netherlands as simply a way to promote UNOVIS, the artistic group to which he belonged at the time, the artist immediately shot back:

We are taking not art but communism to the West.

Despite the reservations expressed by art historians such as Victor Margolin, Margaret Tupitsyn, and Henk Puts about the political intent of Lissitzky’s mission, the late Detlef Mertins uncovered evidence a couple years ago that this indeed was the case. On the surface of things, of course, this statement by Lissitzky seems startlingly naïve. How could revolutionary form automatically convey revolutionary content?

Could an abstract shape (think of Beat the White Circle with the Red Wedge) really communicate a communist message? Fredric Jameson once remarked, in his 1992 lectures on The Seeds of Time, that “[i]t was one of the signal errors of the artistic activism of the 1960s to suppose that there existed, in advance, forms that were in and of themselves endowed with a political, and even revolutionary, potential by virtue of their own intrinsic properties.” The same charge might be made against the 1920s, of course, leveled against the artistic and cultural avant-garde of that era. I should like to propose another option.

Perhaps it was not just delusional exuberance or an overactive imagination that led them to make such rash claims for themselves, but rather in that moment revolutionary form and revolutionary content appeared to have merged. Or at least, things seemed to be approaching this point. Lissitzky and Ehrenberg, in their otherwise apolitical article appended below, on the end of the Western naval blockade against the fledgling Soviet Union, said as much when they wrote that “we are unable to imagine any creation of new forms in art that is not linked to the transformation of social forms.” The two appeared indissolubly interconnected. Afterward, of course, revolutionary forms of art would be banished from most of Western Europe by fascism and from the Soviet Union by Stalinism. It flew across the ocean to Chicago and New York, where the United States was rapidly in the process of becoming a global superpower. Nevertheless, nothing like the revolutionary social content prevailed in the US, and in the USSR, where this revolutionary social content was still present, revolutionary forms of art were absent. The two had become decoupled.

I’d like to thank Aleksandr Strugach for bringing these fabulous images to my attention, and the Petersburg architecture blogger and historian Sergei Babushkin for posting them. You can access his blog by clicking here, and I hope you’ll forgive this brief meditation on my part. Check out posts on PROUN and Lissitzky’s design for a yacht club also. Enjoy!

The blockade of Russia is coming to an end

El Lissitzky
Ilya Ehrenberg
Veshch (1922)

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The appearance of Objet is another sign that the exchange of practical knowledge, realizations, and “objects” between young Russian and West European artists has begun. Seven years of separate existence have shown that the common ground of artistic aims and undertakings that exists in various countries is not simply an effect of chance, a dogma, or a passing fashion, but an inevitable accompaniment of the maturing of humanity. Art is today international, though retaining all its local symptoms and particularities. The founders of the new artistic community are strengthening ties between Russia, in the aftermath of the mighty Revolution, and the West, in its wretched postwar Black Monday frame of mind; in so doing they are bypassing all artistic distinctions whether psychological, economic, or racial. Objet is the meeting point of two adjacent lines of communication.

We stand at the outset of a great creative period. Obviously reaction and bourgeois obstinacy remain strong enough on all sides in Europe as well as in disoriented Russia. But all the energy of those who cling to the past can only, at the very most, delay the process of constructing new forms of existence and communal work. The days of destroying, laying siege, and undermining lie behind us. That is why Objet will devote the least possible amount of space to combating the epigones of the academy. The negative tactics of the “dadaists,” who are as like the first futurists of the prewar period as two peas in a pod, appear anachronistic to us. Continue reading →

Color and light in modern architecture

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In 1929, the Soviet avant-garde journal Modern Architecture (Современная архитектура, or СА) published a special issue devoted to color and light in design. Below is an embedded link to the full issue on Scribd, as well as some lower-quality scans of individual pages. More later. Enjoy these for now.

[scribd id=191568476 key=key-2oaapy3l0912komnfx5m mode=scroll]

Paintings by Song Wenzhi, 1972-1975

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The following scenes were painted by the Chinese artist Song Wenzhi during the 1970s. I find these much more interesting than the rather derivative Socialist Realist style that predominated from the 1950s-1970s. Superficially, at least (I’m no expert in East Asian art), these would seem to use non-realist “traditional” forms to depict quintessentially modern content. Technoindustrial alterations to the landscape are part of the landscape.

As I wrote in response to someone who felt the representation of industrial imagery “polluted” the purity of the traditional genre of Chinese landscape paining, there’s an ironic fidelity to Wenzhi’s paintings to this tradition. By this I mean that traditional Chinese landscape paintings often did include scattered human artifacts — bridges, huts, sometimes tiny people — embedded in the scenery. So it’s not as if humanity’s intervention into nature is wholly absent from such paintings. In the paintings of Wenzhi, however, the scale of these manmade structures, especially those involved in or facilitated by industrialization, is obviously much larger. On a whole different scale, one might say. Even then, these are integrated into the landscape.

Traditional Chinese landscape painting featuring small human artifacts

Traditional Chinese landscape painting featuring small human artifacts

However, I wouldn’t say that this is simply a continuation of tradition. Wenzhi was doubtless aware that a qualitative difference had resulted from this quantitative increase. Continue reading →

Utopia, Ltd.: Constructivism reconstructed

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There’s a piece I wrote up going over the Utopia, Ltd. show that’s been posted on the Metropolis Magazine blog, titled “Reconstructivism.” If anyone reading this is in London, I’d encourage them to check it out. Looks great, and everyone who’s been to it has had only good things to say. You can read my own thoughts on the matter by clicking the linked article above.

Paul Prudence, a photographer living in London, was the one who first got in touch with me about it. So he deserves some credit for alerting my attention, and major props on the photos he took of the models at the exhibit (shown below). I’m also grateful to Sammy Medina — Metropolis’ web editor — for looking it over and providing me with the interview materials sent in by the model-maker, Henry Milner, and the lead curator, Elena Sudakova.

All photos here were taken by Paul Prudence.

Art and politics in class society

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Book review:

Ben Davis, 9.5 Theses on Art and Class (Haymarket. Chicago, IL: 2013)

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The following review was originally published by the CUNY Grad Center’s journal The Advocate. It is available in print and online, and I’d encourage anyone who’s interested to pick up a copy.

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Ben Davis’ 9.5 Theses on Art and Class has clearly struck a chord with contemporary artistic communities, critics and practitioners alike. Not all have responded the same way, however. While most applaud the admirable clarity of its arguments and readily acknowledge Davis’ gifts as a writer, some have lamented the book’s “rather bleak” tone and the seeming despondency of its conclusions. One review went so far as to accuse Davis of drawing “lazy caricatures” of his opponents, panning Art and Class as “crudely reductive” and given to “smug, self-righteous dismissals.” Yet others have welcomed its challenge to the conventional image of artists as born radicals, and praise Davis’ sober reassessment of the lofty political ambitions often claimed for their work.

Despite a few cautious endorsements from figures like Molly Crabapple and William Powhida, the book’s reception among actual producers of art has likewise been mixed. At a recent talk held at Housing Works in downtown Manhattan, Davis invited to the stage a group of practicing artists with whom he’d been in close dialogue while writing Art and Class. The discussion that followed was polite enough, touching on some of the book’s central themes, but there were moments in which the panelists could be seen practically squirming with discomfort at the language Davis used to characterize their vocation. Even though they’d all read it before, and were thus familiar with the text’s provocations, it was as if the wound was still fresh.

So what is it about Davis’ thesis that makes it such a bitter pill to swallow? Part of it is semantic. Though the sociological framework he employs throughout his investigation into art under capitalism is generally sound, Davis encounters terminological difficulties as soon as he tries to conceptualize class. How does one talk about a mode of creative activity that doesn’t neatly fit the division of society into workers and capitalists? What accounts for this peculiar survival of quasi-artisanal forms of labor within such a rarefied commercial sphere as today’s art market? Art and Class approaches these questions from an avowedly Marxist angle. But this presents problems of another sort. For although classical Marxism had at its disposal an arsenal of readymade categories with which to comprehend the position of the artist, Davis finds terms like “petit-bourgeois” (probably the most fitting designation for artists at one time) irretrievably démodé. Looking for a more accessible word that might replace it, he arrives at “middle-class.” Davis emphatically asserts that “the contemporary artist is the representative of middle-class creative labor par excellence.”1

This nomenclature is unfortunate for a whole host of reasons, not least of which is the confusing cluster of connotations that already surrounds notions of “middle-class.” Class is commonly (mis)understood as a purely quantitative relation, a function of “pay scale” or “income bracket.” As Davis points out, this distorts the more precise definition offered by Marxist theory, which sees class as a specific relationship to the means of production — namely of ownership or non-ownership, combined with some owners’ ability to hire others to operate them. Beyond such bland technicalities, however, Davis anticipates a more basic objection artists might raise to his analysis. “The issue of class has moral overtones,” he recognizes.2 Artists, who tend to sympathize with vaguely leftist political ideas and issues of social justice, bristle at the suggestion that they are somehow “middle-class.”

Gustav Klutsis, Multilingual propaganda machine (1923)

Once one gets past this initial allergic response, and accepts the meaning assigned to “middle-class,” the rest of the book’s contentions about art in class society fall into place. Davis is hardly indifferent to artists’ plight, either. Quite the opposite: the narrative he unfolds in Art and Class has profound implications for the way artists orient their politics. “The upshot is that artists’ middle-class position is not merely a limit on their relation to larger social struggle but also on their ability to organize to transform their own conditions,” Davis writes. He goes over some of the efforts to orchestrate artists’ strikes in the 1960s and 1970s, virtually none of which could be considered a success. “From whom would the artists be withholding their art if they did go on strike?” the book asks, quoting Carl Andre. “Alas, from no one but themselves.”3 By contrast, the closer artists get to wage-labor — those instances where they actually constitute a paid workforce, as with studio animators or industrial designers — the more effectively they can unionize and leverage demands. Continue reading →