Moisei Ginzburg, Gosstrakh apartment complex in Moscow (1926)

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Photos and floor plans of Ginzburg’s famous housing mass (zhil’massiv) in Moscow.

Moisei Ginzburg, Gosstrakh apartment building in Moscow (1926), under construction
Moisei Ginzburg, Gosstrakh apartment building in Moscow (1926), view from the rooftop, photo 1927
Moisei Ginzburg, Gosstrakh apartment building in Moscow (1926), view from the rooftop, photo 1927
Moisei Ginzburg, Gosstrakh apartment building in Moscow (1926), early photograph
Moisei Ginzburg, Gosstrakh apartment building in Moscow (1926), early photograph
Vladimirov, V. Exterior view of the house-commune for State Insurance (Gosstrakh) employees showing the ground floor boarded up, 21 Malaia Bronnaia Street, Moscow, 1927 or later
Moisei Ginzburg, Gosstrakh apartment building in Moscow (1926), early photograph

 

The oikos of Wittgenstein

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Massimo Cacciari
Architecture and Nihilism:
On the Philosophy of
Modern Architecture

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The limit of the space of this house 1 is constructed inexorably from within — from the very substance of its own language. The negative is not an other, but comprises the very othernesses that make up this language. There are no means of escape or “withdrawal” into the “values” of the interior. And the exterior is not designed in a utopian way, taking off from the value of Gestaltung — nor is it possible to save in the interior values that the metropolitan context negates. The work recalls neither Hoffmann, nor Wagner — nor even Loos and his “suspended dialectics” of interior-exterior. The idea of a hierarchically defined conflict between two levels of value is totally absent here. The conflict is with “all that remains,” which cannot be determined or transformed by the limits of this language; hence, it is a conflict with the Metropolis lying beyond this space, a conflict which in this space can only be silence. But, for this very reason, this space ultimately reveals a recognition of the Metropolis as now devoid of mystification or utopism, an acknowledgment of all its power.

In all this lies the truly classical dimension of the Wittgenstein house: the non-expressivity of the calculated space of the building is its essential substance.2 The building’s sole relation with what remains is the presence of the building itself. It cannot in any way determine or allude to the apeiron (infinite) surrounding it. Also classical is the calculation to which every passage is rigorously subjected, as well as the freezing of the linguistic media into radically anti-expressive orders, a phenomenon taken to the point of a manifest indifference toward the material (or rather, to the point of choosing indifference in the material, of choosing indifferent materials, materials without qualities) — but what is most classical here is the relation between the limited-whole of the house and the surrounding space.

Wittgenstein’s friend, the architect Paul Engelmann
Plan of May 1926, by Engelmann. Baupolizei, Rathaus Wien
Construction plan, November 1926, signed by Engelmann and Wittgenstein, Courtesy of Baupolizei, Rathaus Wien

The silence of the house, its impenetrability and anti-expressivity, is concretized in the ineffability of the surrounding space. So it is with the classical: classical architecture is a symbol (in the etymological sense) of the in-finite (a-peiron) that surrounds it. Its anti-expressivity is a symbol of the ineffability of the a-peiron. The abstract absoluteness of its order exalts the limit of the architectonic language; its non-power expresses the encompassing infinite. But at the same time, and as a result, this language constructs itself in the presence of this infinite, and cannot be understood except in light of this infinite. This presence of the classical in Wittgenstein represents one of the exceptional moments in which the development of modern ideology reassumed the true problematics of the classical. Webern would conclude his life’s work with this presence, linking himself with the first, lacerating modern perception of the classical — an anti-Weimarian, anti-historicist, tragic vision: that of Hölderlin.3 At this point the immeasurable distance separating Wittgenstein’s classical from Olbrich’s later works and from Hoffmann’s constant tendency is clear. Olbrich’s “classical” is a transformation of the Secession mask into that of a reacquired order, a recuperated wholeness. Hoffmann’s “classical” is an affirmation (or rather, an ever-contradicted, ever-disputed repetition) of the historicist dimension illuminated by a Weimarian nostalgia. But even Loos’s notion of the Roman, as we have seen, is completely averse to any simple idea of recuperation or neo-classical refoundation, or even mere Gemeinschaft. And yet, not even a trace of this Roman element can be found in Wittgenstein’s oikos.

The “Roman” is seen by Loos in terms of functionality and use. Its dimension is that of experience, of the temporal — and hence of social existence. Every project lives immersed in this general historical context: the light that brings it forth is that of time. In this way were the Romans able to adopt from the Greeks every order, every style: it was all the same to them. What was essential was the light that brought forth the building — and not just the building, but the life of the entire society. Their only problems were the great problems of planning. “Ever since humanity has understood the grandeur of classical antiquity, one single thought has united all great architects. They think: I shall build just as the ancient Romans would have built…every time architecture strays from its model to go with the minor figures, the decorativists, there reappears the great architect who leads the art back to antiquity.”4 From the Romans, says Loos, we have derived the technique of thought, our power to transform it into a process of rationalization. We conceive of the world technically and temporally, just as it unfolds in the ribbon of Trajan’s Column; we conceive of the Denkmal as a civil project — as architecture from the point of view of those who live it and reap its benefits. Continue reading →

The assassination of Kennedy considered as a downhill motor race

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J.G. Ballard

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From the Evergreen Review Reader 1967-1973.
Originally published in Evergreen 96, Spring 1973.
Love and Napalm: Export USA (Grove Press, 1969).

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Author’s note: The assassination of President Kennedy on November 22, 1963, raised many questions, not all of which were answered by the Report of the Warren Commission. It is suggested that a less conventional view of the events of that grim day may provide a more satisfactory explanation. Alfred Jarry’s “The Crucifixion Considered as an Uphill Bicycle Race” gives us a useful lead.

Film still from the Zapruder footage

Film still from the Zapruder footage

The race

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Oswald was the starter.

From his window above the track he opened the race by firing the starting gun. It is believed that the first shot was not properly heard by all the drivers. In the following confusion, Oswald fired the gun two more times, but the race was already underway.

Kennedy got off to a bad start.

http://www.youtube.com/watch?v=W-XaGYQPtkk

There was a governor in his car and its speed remained constant at about fifteen miles an hour. However, shortly afterwards, when the governor had been put out of action, the car accelerated rapidly, and continued at high speed along the remainder of the course.

The visiting teams. As befitting the inauguration of the first production car race through the streets of Dallas, both the President and the Vice-President participated. The Vice-President, Johnson, took up his position behind Kennedy on the starting line. The concealed rivalry between the two men was of keen interest to the crowd. Most of them supported the home driver, Johnson. Continue reading →

Authenticity’s new jargon: Islamism, Third-Worldism, and the global Left

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Arya Zahedi
Insurgent Notes

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The following article first appeared in the October issue of Insurgent Notes. Zahedi’s article is a review, so I added a title that I believe captures its main argumentative arc.

Arya Zahedi is an MA in Political Science at the New School for Social Research in Manhattan. His areas of interest include political theory, revolutions, social movements, and modern Iran.
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Review:

….….…Susan Buck-Morss
…..……Thinking Past Terror: Islamism and
 ……….….…………Critical Theory on the Left
.….……(Verso, 2003)

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The current global crisis has once again brought the questions of global struggle and world revolution into a position of importance. The basic questions posed are whether it is possible to build a “global Left” and how to rethink the idea of universal human liberation, which was the utopia once central to the left, and which has perhaps re-emerged once again. The unity of the world is indeed clearest to us in times of crisis. Susan Buck-Morss’s book on the relationship between critical theory and political Islam is an interesting and important contribution to this discussion, as it attempts to create a dialogue between critical thought in the “west” and that within the Islamic world. In keeping with her previous work on Hegel and the Haitian Revolution [Hegel, Haiti, and Universal History (2009), Zahedi is somewhat off in the chronology], she attempts to resurrect and redeem the idea of universality after it had become a bad word among many in the academic activist milieu. Although the book was published some time ago, its relevance has only increased.

The loss of any conception of human universality, especially as it relates to the political struggle, has affected the understanding of social revolution. Many events have occurred since the publication of the book that demonstrate the importance of returning to the discussion of the world revolution and the universal subject that is supposed to be the agent of this revolution. Events such as the “Arab Spring” and the Iranian “Green Movement,” the riots and strikes against austerity, the unrest in Brazil in the midst of the World Cup qualifiers, Occupy Wall Street, all demonstrate some sort of global shift.

For the past twenty to thirty years, it has been almost an article of faith that any attempt to posit a universal subject should be looked upon with scorn. Indeed the word has been associated with another taboo word, “humanism.” Any advocacy of either one can be attacked for essentialism, Euro-centrism, or Orientalism, at best, and in extreme cases, even totalitarianism. One of the strengths of Buck-Morss’s approach is that she is not satisfied with just positing a universal subject from the past and dismissing the variety of these critiques, particularly that of the Eurocentric conception of the universal subject. She doesn’t just resurrect an old conception of universality; she attempts to point towards a new way of thinking about universality and the promise of human liberation. She attempts to develop an understanding of universality that remains critical of Euro-centrism.

The book carries on a theoretical struggle to understand the negotiation between universality and difference. But while the questions Buck-Morss asks are of great importance, and indeed correct in my opinion, the conclusions she draws and the method she uses to get there are way off the mark. Continue reading →

(Anti-)fascist propaganda props

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May Day, Leningrad 1931. A constructivist set design depicting the global forces of reaction — a capitalist with a Howitzer coming out of his hat, an Orthodox priest mounted on top, a policeman straddling a swastika — serves as the centerpiece for a parade outside the Winter Palace in Leningrad. One can see from the pictures in the gallery below that these sets were mobile, adaptable, and collapsible, with different fitted parts allowing for various juxtapositions and transformations.

The group responsible for this monstrous mise-en-scène was IZORAM (the Young Workers’ Visual Arts [Изобразительное искусство рабочей молодежи]), a Leningrad collective that combined theatrical constructivism with strong Proletkult overtones. It was led by the rather brilliant Moisei Solomonovich Brodskii, who’d begun his career as a popularizer of cubism in Russia. Didn’t last long, though; founded in 1928, IZORAM would dissolve by the end of 1931. Presumably, this coincided with the forced unionization of the different independent art organizations throughout the USSR, a measure that allowed the Stalinist regime to impose its prescribed brand of “socialist realism” on practitioners.

Credit must go to Architecture of Doom and Semiotic Apocalypse for bringing this to my attention. Naturally, the image was discovered in the course of trawling through Russian Livejournal websites.

The stage being set up before the parade, May 1 1931
Above, the stage in motion during daylight hours, below the parade continues by night

If the swastika was “mobilized” toward antifascist ends for Soviet parades (though this should not be mistaken for détournement avant la lettre), then it could quite easily be “mobilized” toward fascist ends as well. Principally by the fascists themselves. Seems the Nazis took to the idea of using the swastika as a gigantic mobile prop, as can be seen from a photograph taken in Hamburg during a speech in 1933. Behold:

Bizarre example of Nazi mobile architecture, a kind of "walking swastika" in Hamburg, 1933a

Bizarre example of Nazi mobile architecture, a
kind of “walking swastika” in Hamburg, 1933

The swastika could be positively “mobilized” by yet another means — namely, as mass ornament. Continue reading →

Frederick Kiesler, City of space (1925)

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Frederick (then Friedrich) Kiesler’s City of Space [Raumstadt] debuted at the Exposition des Arts Décoratifs in Paris, 1925. Along with Melnikov’s legendary Soviet pavilion, it was one of only two new explorations of spatial form that Theo van Doesburg actually appreciated from the whole exhibition. (Doesburg didn’t even care for Le Corbuser’s Swiss pavilion). Soon thereafter, noticing a clear affinity between his own architectural ambitions and Kiesler’s — both were inspired by Mondrian, after all — Doesburg got the Austrian designer to publish his Manifesto in the 10/11 issue of De Stijl, Vol. 6.

The text, fully translated, is reproduced below.

Friedrich Kiesler with a crowd of visitors to his Raumstadt display, 1925

Friedrich Kiesler with a crowd of visitors to his Raumstadt display, 1925

Manifesto

Frederick Kiesler
De Stijl (1925)

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Living buildings — city of space [Raumstadt] — functional architecture.

The new form of the city arises from necessity:

  • the country-city, because the separation of country and town has been abolished
  • the time-city, because time is the dimension of its spatial organization
  • the space-city, because it hovers freely in space, is decentralized into parts according to the terrain
  • the automatic city, because the daily routine of life is mechanized.

What more are our houses than stone coffins towering up from the ground into the sky? One storey high, two storeys — three hundred storeys high. Masonry rectangles and decagons? Entrenched coffins of stone, or wood, or clay, or concrete — with air-holes. Continue reading →

Amidst the ruins of the Soviet avant-garde

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Isa Willinger on her film
Away from All Suns!

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Originally published at the architecture website uncube. Several weeks ago I posted another interview with the director.

Architecture was once considered fundamental to the rethinking of society and the shape it took. This is the premise of Away from All Suns! a new feature-length documentary by filmmaker Isabella Willinger, a documentary filmmaker based in Munich and Berlin, whose work focuses on gender, social upheavals and human rights. Her film examines the relics of Constructivist architecture scattered throughout Moscow and attempts to tease out what’s left of their revolutionary past. Upon their construction, these buildings embodied the emancipatory change promised and, at least for a time, instituted by the Bolshevik Revolution. Over three-quarters of a century later, suspended in a fragile purgatory between decay and demolition, structures like the Narkomfin Building (1928-30) and the Communal Student House of the Textile Institute (1929) still stun in their radical and emphatic newness.

These buildings seem to rise “from a time more modern than my own,” Willinger says at the beginning of the film. And yet they are just one part of the story. The film’s narrative juggles a cast of unconnected characters, each of whom occupies — in one sense or another — three revolutionary residences. As becomes apparent over the course of the film, their paths are intrinsically bound up with the misfortunes of their storied addresses; like the buildings themselves, they are imperiled by increasingly conservative, reactionary forces that, buoyed by a galvanized corporate sector, threaten their existence, if not that of democratic Russian society. Even so, they persist against great odds, with mixed feelings of nostalgia, hope, and helplessness.

Willinger recently premiered Away from All Suns! at the Istanbul Architecture Film Festival, where it was awarded the top prize. Ahead of its European DVD release, she talks to Sammy Medina for uncube about her film, the Soviet avant-garde, and the bleak future of Russian architecture.

Archival newsreel footage of a Soviet parade with a wooden model of Vladimir Tatlin's Monument to the Third International (1919-1920) carried through the streets

Newsreel footage of a parade with a model of Vladimir Tatlin’s
Monument to the Third International (1919-1920) in the streets

Interview

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Sammy Medina: When did you first visit the modernist ruins in Moscow?

Isa Willinger: I first visited them in the summer of 2010. I was actually researching a completely different film topic in Moscow then and was not planning on making a film about them at all. On my walks through the city, I felt an affinity to the Constructivist buildings that I would come by randomly and began to photograph them. Moscow as an urban space and also as a cultural space has something very inaccessible about itself, something even unwelcoming and closed. In retrospect, I think the buildings were the only thing in Moscow’s cityscape I could visually and culturally connect with.

Sammy Medina: What was it about them that impressed you?

Isa Willinger: To me the buildings seemed like gigantic signs in the city. I have no background in architecture, so initially I wasn’t aware of the spatial and urban concepts behind them. In the course of making the film, this obviously changed, but I have never lost the sense of my initial impression. I’ve always continued to see and treat them as signs, rather than architecture. Continue reading →

Lidiia Komarova, architectress of the Soviet avant-garde

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Lidiia Komarova is one of my favorite architects of the Soviet avant-garde, even if the vast majority of her work was, as with so many others, never realized. She was a student Ladovskii and Dokuchaev in the “rationalist” camp of ASNOVA for most of the 1920s, but eventually migrated over to “constructivist” school of OSA headed by Ginzburg and Vesnin by the close of the decade.

Her drawings, models, and floor plans were some of the best to come out of VKhUTEMAS-VKhUTEIN during its brief ten years of existence. They stand as a testament to what once seemed imaginable, even in an economically impoverished, technologically backward country encircled by its would-be gravediggers.

Very few of her designs ever saw the light of day, as was stated earlier, and none of her more modernist compositions. Continue reading →

On the antithesis between town and country today

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An introduction to the problem
from a Marxist perspective

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The first part of a planned series on the separation of city and countryside has been posted on Ian Abley’s Audacity website. It’s a fascinating subject in my opinion, neglected for some time now, so Ian from got in touch with me about writing a reappraisal of the problem today. Looking forward to continuing it. Here’s an excerpt from the first post:

This [series] will hopefully serve to clarify an issue that for too long now has gone neglected by theory, despite once having been thought crucial to its integrity. Do the categories of Marxism adequately describe existing social relations? While terms like urban and rural are widely accepted, to contend that this separation constitutes an “antithesis” to be abolished is a good deal more controversial. If such a contention is today deemed untenable or outdated, can it be casually written off as unessential to the coherence of Marx’s thought? Or would this cast doubt on the legitimacy of his other claims? At stake here is the very competence of Marxism, given its standard arsenal of concepts, to conduct an accurate analysis of the present. Can the framework it provides grasp contemporary reality?

Whether or not a study of this sort has any purchase beyond circles with an interest in Marxist theoretical debate largely depends on whether Marxism is able to reassert itself as an effective political force in society. Though the odds of this happening seem exceedingly low at the moment, it can never be completely ruled out as a possibility. Until such a time, an inquiry into the Marxist theory of town and countryside is destined to remain a fairly parochial concern. Its relevance is bound up with the general irrelevance of Marxism as a whole. Otherwise, the question is purely academic. Better to dispel such illusions at the outset, however, than to proceed filled with a false sense of purpose, only to discover the true triviality of one’s endeavor later on.

You can read the rest of the article over at Audacity. And thanks again to Ian for setting me this task.

Architecture and social structure

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Originally published as part of MAS Context‘s “In Context” section. You can read the full piece over at Iker Gil’s elegantly designed website for the journal, including some pieces I curated from its back issues along new narrative lines.

Architecture today is, first and foremost, a social product. Not just in the sense that it’s constructed by means of a complex, global division of labor (though this also), but at an even more basic level — it both embodies and envisions certain relations between men, as well. Make no mistake of it, however. In no way should this be taken to imply that architecture is produced for the sake of society. Quite the opposite. Like any other commodity, a building comes about socially, through the productive agency of groups and individuals working together. But this work is directed toward ends fundamentally alien to itself; its purpose is not to benefit society or edify mankind but rather serve as a site for the accumulation of capital. Either that, or the built object merely rematerializes that which already floated up from the base, ideological figments and fragments that have outlived the historical conditions from which they arose. These now nestle into mortar, stone, and brick. All that melted into air is made solid once more.

Of course, none of this is to say that great architecture can’t be produced under capitalism. Hardly anything could be further from the truth. The architectural legacy of the modern age is at least as impressive as that which preceded it — whether one begins, as Kaufmann did, with the French revolutionary architects of the eighteenth century, or reaches further back, like Tafuri, to the city-states of the Italian Renaissance. Modernism itself was nothing but the self-conscious attempt to take hold of the forms and forces unleashed by modernity, as the spirit of the times comprehended in concrete. Continue reading →