Soviet Photography at The Jewish Museum

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The “The Power of Pictures: Early Soviet Photography and Early Soviet Film” exhibition at the Jewish Museum offer insight into a period of rapid change in Russia in both politics and art during the 1920s and 30s through fantastic photography–masterpieces of innovative formal development. They also tell an alternate story of early photography that differs from the traditional one of Modernism. In the politically charged climate of Russia, artistic innovation was initially bound to utopian ideals of Communism. This exhibition shows how the codification of visual style from avant-garde Constructivism to a brutal Social Realism parallels a changing society: one that went from revolution and idealism to totalitarian state control over the course of some-twenty years.

IMG_7711In its beginnings, photography was both an art form and documentary tool. Formal and technical developments, such as photograms and photomontage, fascinated artists as walls like the one pictured above testify. The portable, late-1920s model Leica cameras freed photographers from the bulky equipment previously required. The Jewish Museum quotes Lenin as declaring that the camera, as much as the gun, was an important weapon in “class struggle.” Dying in 1924, Lenin would not see how photography came to be used by Stalin and other leaders of the Communist party to assert ideological control.

Arkady Shaikhet, Assembling the Globe at Moscow Telegraph Central Station, 1928, gelatin silver print.

Stunning compositions from 1930s, like Shaikhet’s Assembling the Globe, demonstrate growing state control over the images produced as well as strong formal composition. It depicts the installation of a decorative globe at the new telegraph building in Moscow, but also signifies the building of a new world by faceless workers who could be any man. Divided into thematic sections, one long gallery focuses on images of the “Metropolis” (cityscapes) and “Constructing Socialism” (trains, electricity, and factories). They form a portrait–largely unpeopled–of agrarian village society being drug into a progressive future of large urban areas and technical innovation. Images like Shaiket’s were frequently reproduced in newspapers and on posters.

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Military images including portrait of Stalin, far left.

Stalin, pictured above on far left, consolidated power by 1932 and experimental styles began to be frowned upon. Photography was still used for political purpose, just with tighter control. Final sections of photographs are organized around the themes of the Military, Soviets, Staging Happiness, and Physical Culture. The Military photographs emphasize might, and Soviets portray individuals in a manner that espouse the values of loyal, productive citizens. By the time one reaches Staging Happiness with its impressive fake parades that give the illusion of popular support and Physical Culture with its muscular ideal beauty, the point is clear: experimentation and artistic license gave way to strict state directives that hid the true Socialist experience. Despite this, the photographs on view are often compelling and dynamic works of art, and sometimes one can read against the grain to the shadow side of Soviet life.

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Graphic design at this time was making fantastic leaps and bounds, and fortunately there are display cases of publications throughout the exhibition. The state supported elaborate photo books, such as the one above with its inventive parachute foldout. This 1935 issue of USSR in Construction was designed by Alexander Rodchenko and Varvara Stepanova with extravagant paper foldouts. The journal functioned both a propaganda tool and creative publication that influenced design worldwide. Such design-heavy books featuring positive images of the new Soviet state were also sent abroad.

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In addition to photography, there is a focus on film in a final room of fantastic movie posters and small auditorium. The auditorium regularly screens important Soviet films such as Battleship Potemkin and lesser known gems such as Aelita: Queen of Mars. The rare film posters were printed on the cheapest paper and not considered worth preserving at the time, but their dynamic, geometric designs–instep with the aesthetic of the photographs–suggest their innovation and allure. This emphasis on film makes the point that these posters and films disseminated Communist ideology just as the photographs did, heralding new mediums for propaganda.

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“The Power of Pictures: Soviet Photography and Soviet Film” traces a fascinating history of avant-garde abstraction for radical political purpose that became codified into simplified, heroic forms of Socialist Realism as a totalitarian government took tighter control over its public message. A rare chance to see many of these works together (some 180 works in all, featuring Sergei Eisenstein, El Lissitzky, and Alexander Rodchenko among others), make sure to see this exhibition before it closes February 7, 2016.

Graveyard of Socialist Statuary: Memento Park

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Ah, the strong, clean lines of Social Realism! Memento Park, just outside Budapest, houses a collection of Socialist/ Communist statuary that formerly decorated the city in a solution to the problem of what to do with these markers of the Soviet past. Rather than destroy them or leave them where they were, some of the statues of Lenin (my personal favorite) and other heroes of the Soviet satellite state, were gathered here. Photos below, and my own ‘tribute’ to Lenin in video form here.

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Kentaur by Tamas Szentjoby

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Tamás Szentjoby, or St.Auby (he often changes his name in protest against the official art system), is a prominent conceptual artists in Hungary. He originally made the film Kentaur (Centaur) between 1973-75, but it was banned before the final version was completed. In 2009, a found copy was restored and digitized for the Istanbul Biennial. As you can imagine, I was thrilled to have the rare opportunity to watch a copy with English subtitles at the Ludwig Museum the other day.

Still, Kentaur

Kentaur consists of about 40 minutes of found footage from the Socialist era showing citizens going about their daily lives. Without context, it  is unclear why these 12 fragments of factory workers or men in coffee shops were filmed, but it certainly doesn’t make sense with Szentjoby’s voice-overs. Szentjoby wrote dialogues dealing with themes of work and money and power, co-opting the language and concerns of Socialist propaganda and turning it on its head.

 “-Don’t you think that whatever exists, is an incitement? That the tradition of efficacy nowadays is none other than the efficacy of tradition? But, we’re theoretically done with that.

-So?

-Maybe there’s some point in my saying it.

-You’re saying very little.

-Still, I hope it has an effect.

-So it’s all about efficacy.

-Doesn’t speech have an effect?

-Only if you’re saying forbidden thing. That’s how it liberates the unknown within us, and unleashes on us the unknown that lies inside. Alright now, Margit, I’m getting off now.”

Phrases ranging from the philosophical to the blunt become ridiculous, and are at odds with visual scene. In addition to being provocative, it can be quite funny.  It is obvious why it was banned. Today, I find the film interesting as a reaction to the Socialist government of the time, naturally, but perhaps also the underlying questioning of unending, mechanized work and its effect on the human spirit is still relevant.