TOWERING

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Many years ago, a few times in a row, I visited Corbusier’s chapel on the hill of Ronchamp. It is elegant, yet bulky – a huge mass of stone. The hill on which it is built is steep all around. Climbing it, it becomes clear that with the equipment of those days there was no way of transporting the materials up the mount in a technical manner; all of it had to be brought up by men with carts and horses. The massive bulk is all the more astonishing. Thus, it did not come as a surprise to read that the enormous hat-like roof is in fact an empty shell with only a thin, reinforced cement skin.

This also explains that, once inside, the visitor may be awed by the fact that the whole of the roof is balancing on small stilts, placed on seemingly fat walls, leaving open a slit through which sunlight peeps in – without the mass collapsing. The sublime in architecture…

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When confronting the outside of the chapel, what struck me already the first time was the optical illusion Corbusier had produced. Standing close to it, yet in the precise position from which the first photo has been taken, the edifice was towering above me. Stepping backwards, thus descending the hill and taking distance, something curious happened: instead of the building getting smaller, which one expects when taking distance, it actually seemed to grow in size, getting bigger and taller. As I stepped away from it, it began to tower all the more so. Being a good Popperian, on my next visit I tried to falsify this weird impression; it remained the same.

This illusion seems to be the effect of the immense, empty, cement-shelled eaves. This idea was reinforced, when I began to analyse the impression made by one of my favourite aquarelles, watching it from a certain distance, in an almost meditative way, lying on my siesta couch – Plokker’s group of buildings in Thiers, France.

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Observing an aquarelle, there is of course no way of taking distance from the building painted; I made a visit to Thiers. As the small town is built ‘against’ a steep mountain, each street dropping before one’s eyes, buildings always ‘up there’ like Corbusier’s chapel, the experiment worked – no falsification, indeed. On a sunlit day, similar to the one the painter used to produce his image, descending backwards down the sloping road, the building was progressively towering over me. Again, I am convinced, that it’s the generously large eaves that performed the trick.

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Sierksma, Montmorillon, 28.3/2024

TRISTES VIGNOBLES

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Sounding richer than Californian gold

Pomerol, St. Emilion, Fronsac

in younger, better days

wine known by their names

not by the tongue

no doctors needed, yet

Visiting them so much later

old and forced to be a teetotaller

the dullness of all vineyards

vines, planted in their regimented rows

soldiering, till the grapes have ripened

sheds, pimped like faux châteaux –

châteaux in name, yet sheds

their branded shapes adorn the bottles

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How tiresome, this land

flat, sad and sullen

Holland, dressed in grapes

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Sierksma, Montmorillon 8.10/2023

END OF AN ERA

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An owner not caring for his house – within a few years, it is gone. That is, those houses that are built in the ‘old way’, using big stones to build thick walls, and even bigger corner stones to support these walls. The cause of the thickness and its easy destruction is the ‘glue’ used to keep the walls together: what they call in France Swallow’s Cement, a mixture of sand, chalk and argyle – thus no cement at all, not as we know it.

I love the house I am now living in for its various walls of at least one meter thick, hundreds of years old. Thickness and age give me a feeling of safety – at least for that little rest of my life. However, it is a false feeling – knowing that, between its hand-laid stones, hidden behind an impeccable coat of stucco, the Swallow’s Cement is waiting for a hole in my tiled roof, for the beginning of the dripping of rain, which will melt away its adhesive powers, also waiting to spill the sandy debris which is simply tipped between the two outside walls.

These medieval walls are always in three – they need to be sturdy to fight gravity for a while, after things have gone wrong.

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Sierksma, Montmorillon July 2023

DECEPTIVE ARCHITECTURE

How often have I felt being cheated, both by the appearance of buildings, as well as by my own lack of gauging the age of a building. I may not be an architect or even an architectural historian, however, twenty plus years teaching, amongst others, Aesthetics to students at a Faculty of Architecture, has given me the pretension of being able to guess a building’s age right. Hubris, it often turned out to be. Thus, I have been corrected by my friend on the age of churches, a woman who never studied architecture.

Now and then, things get really complicated. What about this one?

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You have the distinct feeling that this is an old Château, even equipped with fairy-tale frillies which remind one of troubadour singers and point-hatted ladies being chastely wooed and sung to. Indeed, it is a building constructed long ago – in the Middle Ages, from 1078 onwards. Took some time to finish, though. However, anybody in his right architectural mind will perceive that something is wrong here. On his website, after a visit, one person remarked the castle‘s purity. However, it is too pure – that is, what is wrong with it. After so many centuries, even a thorough restauration would still leave something of the ruinous hovering about it. This is all too clean – all too… new.

And so it is – this is one of the purest examples of purism. The famous, if not infamous Neogothic architect Violette Leduc was here – he has been at it. Under his direction at the end of the 19th century, the whole building has been radically overhauled, which is precisely the reason why one is trying to espy those troubadours and their Ladies. This is experience-architecture avant la lettre.  As most of what has been said and written about the troubadours and their adored ones has always already been mostly fictitious, if outright Romantic fiction, so is this Château Guillaume in its present state.

Walking around the building and through its wonderful little Mediaeval village – which in the old days housed the lackeys, who after breakfast went to work in the castle, a village which managed to escape the cruel designs of Master Violette – the eye, aesthetically alert by now, perceives in the floral and vegetable garden by now become defunct, this construction, blackened a bit and hidden, also seemingly outdated and certainly out of use.

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In this grey winter-light which it is reflecting, the building seems livelier that it actually is. This structure might seem older than the Château. If you take the two dates of the castle seriously – the one of its erection and the one of its restauration – then it is not and it also is. Being the product of that grand period of glass-steel ‘hothouses’ like the Grand Palais in Paris and, of course, its sister in Kew Gardens, Surrey, this hothouse is indeed older than what Leduc made of Château Guillaume, now obviously a latter-day contraption; yet, it is also much younger than what the Château had once been in the Middle Ages.

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Sierksma, Montmorillon 12.3/2023

GRAVELY MISUNDERSTANDING ART

In the last novel before his death, All That Is, James Salter is gravely misunderstanding how one should view certain works of art, as well as how to create the material conditions which may keep paintings more or less intact. He describes his visit to the Prado Museum in Marid: ‘The Prado was dark, as if it had been neglected or even abandoned, the masterpieces were hard to see’.

Wrong – on two counts.

First of all, someone who has visited the Goya’s in that magnificent museum will remember how, in many of its rooms, not so much ‘darkness’, as a delicate chiaroscuro is determining the lighting of paintings on the walls – a gentle clair-obscur, resulting from light coming in through half-, or merely quarter-opened shutters. If that piercing light would be allowed to immediately touch these canvasses, in only one year the fierce Madrilene heat and summer light would simply kill all their beauty.

What is more: Those, who manage the museum in Madrid, are wise men and women. They have understood that the ‘Modern’ way of museal exhibition, by way of artificial light, is the worst manner of presenting a canvas. You only have to use your imagination, and think of the conditions under which Goya, El Greco, Velasquez and those other masters have created their work – in the atelier, with only natural, northern light entering, and at most a candle to assist them. They were commissioned by people who owned large, shuttered houses, with candle-lit rooms, spaces more or less like the ones in the Prado, where the pictures would hang and be admired.

It reminds one of what the French ‘Orientalist’ painter Fromentin experienced on his 19th-century travels in the Sahara. He remarked that the cruelly sharp, almost perpendicular light of the desert sun was radically killing the bright colours of joyous Arabic reality – all fading into a muddle. I claim, that the same would happen to the colours of his own, and of all those other paintings, when they would be exposed to such fierce sunlight in a museum or, for that matter, in private rooms. Colour loves shaded light.

Salter did not understand, that in the chiaroscuro of Prado’s interiors – with a sun, obliquely reflected, peeping in between the lightly opened shutters – such half-light was in fact highlighting the brilliance of the Goya’s grand paintings.

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Renzo Piano, an architect-engineer who produced both horror buildings, as well as a few masterpieces, may have reached his zenith in the design of a museum in the desert of Texas. He understood all. To house her art collection, some rich widow of an oil baron commissioned a building from him. Piano was aware of both the material intricacies of art works, as well as their aesthetics. To properly use natural light on the paintings, as a true engineer he designed special roof lamellas, which would adapt automatically to the intensity of the sunlight outside.

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This, more or less, follows the same principle used by Jean Nouvel in his building for the Institut du Monde Arabe, in Paris. In this building, a set of over-sized diaphragms, copied from old-fashioned cameras, would open and close with the passing of clouds, also producing a synaesthetic of ear and eye, by making a whizzing sound during their often-continuous opening and closing.

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A painting’s colour is always in love with natural light – its changing intensity according to the time of day, with varying amounts of red and blue, where the earth’s atmosphere is functioning as a Newton-prism, filtering out certain bits of the light’s spectrum. One should not make the mistake of, on the one hand, confusing the painter’s need for invariable northern light in his atelier, while actually painting his picture, and on the other hand, the need of the observer for variation in light that allows him – as an amateur – to enjoy all the possibilities of that painting.

Salter in Madrid – obviously an American – had no idea what he was seeing and what he was talking about. Over there, in the USA, the museal adoration of artificial light began, especially versions of that awful neon which, though invented in France at the beginning of the 20th century, would conquer at high speed the USA and its neon-lighted advertisement industry. Like the fierce sun, so is soft museum-neon killing works of art – now of course, also here on our continent.

Perhaps, Salter’s misunderstanding the Prado and its lighting is all about being an American in Europe. In his memoirs – Burning the Days, a far better book than his novels are – there is the same type of mishit, this time not regarding art, but in missing the essence of the good tomato. ‘In Tangiers the market was teeming, mounds of tomatoes, many misshapen…’ In America – as by the way in the Netherlands – they are supposed to be baseball round in order to be good. However, anybody who is living in France Profonde, or who has traveled the Greek islands, knows that the best-tasting tomatoes are rather curiously formed.

Sierksma, Montmorillon, 14.2/2023

PS

A reader might object to the argument developed, claiming that I only talk about atelier painting – thus, hooked on my particular subject of the Goya’s in the Prado, a painter who worked som time before, in France at first, they started to paint in the open air. That, however, would be a misunderstanding. Let me once again quote Salter, in order to answer this objection. ‘In earlier years , the painters had all come because it was cheap and because of the light – clear, transcendent light that seemed to come for miles in the long afternoon’. Leaving aside the notion of ‘transcendent light’, which is obscure, it is as usual beautifully phrased – yet again, wrong painterwise. Anyone, having observed a outdoors painter at work, knows he’ll pack up after one and a half hour, at the most – the light has changed, so has the subject of his painting. To continue and not wait till the next day, at the same hour with the same light, would make the painting consist of parts that would not fit, would not coincide with one another – colourwise that is. And, by the way, these outdoor paintings also suffer from too much sunlight, after they have been finished and hung somewhere.

REMARKABLE ARCHITECTURE 2

As written in Remarkable Architecture 1, the shocking encounter with masterpieces of art imply an almost sado-masochistic aesthetism: giving one the shivers – le frisson… The sublime and the beautiful, united in a terrible embrace!

Invited by the University Hospital of Poitiers which is treating me for various afflictions, I have been so lucky as to be present on the very last day the Maison Dieu in Montmorillon, with its Octagon, was open to the public.  The complex of what originally had been a stronghold monastery, with later attached to it a hospital function with another little octagon to warm the visiting pilgrims and patients. That is, public property till next Wednesday, when the Academic Hospital who owns it is selling it to an organisation which will exploit it as chef-school cum hotel.  God forbid – man fearing the worst. What is dead certain, is that from that evil day one cannot enjoy its gardens any longer.

Merely standing in front of the large Octagon – as at it were face to face with a building – the special kind of lightning produced only by magnificence, had already struck me stone-mad.

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Mediaeval, of an elegance making you forget that the building has been erected with heavy stones, its history underwent a most curious turn when the French Revolution reached the town. It had already been the habit of proponents of the New Age to destroy the old, more specifically old religious structures like monasteries and churches – a little later to become the ruins so lauded by the Romantic age. Here, quite unexpectedly so, the rough, revolting people turned out to be such simpletons that they took the Octagon for an original Druid temple – pre-Christian, thus for a Revolutionary, in a way, ‘good’. They even restored it – saved by stupidity!

However, after having become acquainted with its countenance, inside the building is residing its true architectural miracle. Not only must the visitor first climb huge steps to enter its porch – giving one thought about the mediaeval midgets, who must have needed canes to scan such Everest heights – immediately after entry are awaiting a set of even higher stony steps.

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In a niche, a little sort of apse, is an altar on which in the past death masses were celebrated, rather continuously one may presume – it is the habit of the Roman church to celebrate one person’s death a few times. What is special in this chapel is the mass celebrated for skeletons – the Octagon is, in a way, a charnel house. Only when you know this, it becomes clear that this elevated podium covers an ossuary, with in the middle a steel grate over a chute through which all the bones were gently thrown, dug up from the large cemetery inside the monastery’s boundaries, which disappeared after the Maison Dieu was re-designed. The dead were saved for their resurrection.

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What I do not know, as yet, is whether the elevated podium was part of the re-design of the monastery after the graves its cemetery was dismantled, or whether it had always been there. Though quite impressive, the podium seems architecturally a little awkward. Whatever – it is in every way a brilliant invention – celebrating a death in the presence of the living who are standing above the mortal remains of those who preceded them into death and are awaiting their return, actually being able to observe their leftovers through the grate. All, so it seems to me, of such intuitive proportions that the totality of the building is transformed into a finely cut gem.

The aesthetic sadomasochism mentioned above has free reign here – in a theatre performance, in a choreography of death and life, in a rite in itself a gem, of a dusky obsidian, fitted into the octagonal splendour of its ring.

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Sierksma, Montmorillon 17.10/2022

REMARKABLE ARCHITECTURE 1

From time to time, there is that aesthetic shock – running into a stunning painting or having had one’s gaze bang into a piece of remarkable architecture. The pleasure, almost a pain, is exquisite; the first impression is one of the ‘never seen before’. Let us say: sado-masochism of an aesthete…Yet, after the amazement, aesthetic distancing sets in. A lover of the arts will demand: why this shock of splendour; what is special about this edifice, this painting?

This is not necessarily the two-step reaction pattern of everybody. My brother-in-law finds almost anything ‘amazing’, if only it is large, spectacular, and so on. Thus, the difference between a magnificent cloudscape and the painting on which that same cloudscape is depicted is vanishing – as both are ‘amazing’. His gaze is indifferent – it is indifferent, because my brother-in-law is disinterested in the ‘why’ of the matter, in the specificity of the object of his gaze.

His prime motive for taking the car for a ride, or making the walk towards an ‘amazing’ object – thus, an amazing object amongst a host of other amazing objects – is to take a picture of it. He is, what is commonly considered as a ‘good photographer’, managing to find that special angle, that special lighting, which makes the amazing object even more amazing. Nowadays, this is all too easily considered as ‘creative’ by the many.

Yet, observe the church in Surgères, in the Frenche province of the Charentes-Maritime:

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Though, at the first glance simple as it may seem to be – simplicity, of course, already being an aesthetic asset of objects, at least for this observer – second inspection shows its delicate design. The small top of the staircase tower in the niche of the building is delicately mirroring the large tower on top of it.

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The largest tower is sublimely rising towards its heaven, in a manner seldom seen. In her turn, its little sister accentuates this. The eye roams from one to the other, then back again – to finally rest on the splendour of the large tower, a final gaze resulting from what has gone on before. Subsequently, the whole is observed again, this time fed by the forgoing reflection.

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Sierksma, Montmorillon, 16.10/2022

OASIS

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The title of this little piece might as well have been ‘Lessons in Semantic Deconstruction’ or – for that matter – ‘Language Suffering…’

All over the world, these so-called ‘homes’ for older people have a name which often rings like a sobriquet. In France they are called mouroirs, places for the dying. Yet, they always and everywhere acquire a sweet-sounding name. Quite often, these prefabricated contraptions have only the bare necessities in the rooms: a little shower cell, a loo and – depending on the money available to the old folks who are stored away there – a little separate sitting-bed room of varying size.

After its construction, the moral struggle begins of finding the ‘right name’. There is also an economic predicament, as each ‘home’ needs ‘branding’; it has to be ‘put on the market’. In my ‘hometown’ Montmorillon, this one in the picture was christened OASIS. There you are – a short-cut course in semantic deconstruction or, if my reader likes that better:  a class in the practice of euphemism, the tricks of Newspeak or whatever.

A name like Oasis suggests, to the children who are going to house their old folks here, yet also to their parent when still compos mentis, a Well of Life – water at the end of the tunnel, healthy liquids after a long, arduous journey through life’s desert. However, for those who arrive here, this is the desert. Most of them are already Alzheimering, at least lightly so, doing some of those tricks common to older people who are past their storage time, always smiling at anybody, always saying hello to outright strangers…

My mother, whom I left behind in the Netherlands when I emigrated to France – so affected by my own illnesses that travelling back North is not any longer an option – may just as well be considered a vegetable. To use that name is no shame on me; I am not a bad son. On the contrary, when she was still living a liveable life, together with my sister and professional helpers I took care of her. She still had some fun, playing bridge, drinking too much sherry, and eating her fatty nibbles. Then she started falling – and falling – losing track of time and of other things, including human beings.

The problem, of course, is that nowadays most of those oldies who are entering such a ‘home’ are indeed incredibly old, much older than in the past, many of them already suffering from the beginnings of The Great Forgetting – or already far further gone on that Dark Road. Thus, the few who are still in good shape and who come to such a ‘home’ with the idea of finding nice bridge partners or playing a good game of chess, will find that they are cheated by life: those opponents are simply not there – they are already as decrepit as those oldies arriving a little after them are soon to become themselves…

Thus, my bridge-loving mother had her first disillusion – to be condemned to watching TV the entire day long, yet in her own room; subsequently, Alzheimer really hit her real hard; now she is watching Teletubbies instead of sports on the TV – together with others like her, in ‘the TV room’. She does not recognize me; she does not recognize anything or anybody. My sister, loyally so, visits her every week twice – and suffers, so I think, the disillusion of still meeting her mother…

Oasis, here in Montmorillon, even has a garden…!

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And there is a private park attached to it, this in a town with minimal park space, so what luxury! The trees are an ideal metaphor for death; the windows of the home seem to let in as much light as do the inhabitant’s barren souls…

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Sadly enough, my euthanasia codicil is lying in the safe of my former Dutch doctor, a thousand kilometres up north. Here in France, euthanasia is legally anathema; that codicil is doubly worthless now, as doctors here do not read Dutch, or for that matter often not even English.

Thus, every time I walk past this house pestered by that irritating semantic deconstruction contained in the word ‘OASIS’, I am living towards my death, almost following Heidegger’s advice of a Sein zum Tode. This is the complete destruction of language, which in Postmodernity is ruining all meaning of every word, by making it seemingly mean something else but what it actually refers to.

Lucky man that I am – the new house I am now living in is still feeling as ‘my home’; I intend to die in it, if necessary, just in time and by my own hand, before the deep dark of an eternal mental dusk will descend on me. I shall never enter a home like Oasis; I do not want to live the bankruptcy of a vegetable; I do not want to be greeted by nurses and family as if I were still a living soul – a Mensch.

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Sierksma, Montmorillon 13.2/2022

NAUGHTY LACE

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Radegonde, also known by her German name as Radegund (520-587 A.D.), was a woman and she became a saint. Those two characteristics do often correlate with a third: most female saints have experienced, to put it mildly, a rather unhappy histoire d’amour.

Already when a very young girl, Radegonde was deported from her country of birth, Thuringen, to western France where – once having achieved nubile age – she became one of the six harem women of Clotaire the First, also considered to be his six ‘concubines’.

It must have been under these circumstances, that Radegonde’s heart became forever fixed on a chaste and veiled life. She lived as an ascetic, what must have been one of the first cases of veganism. As most other saints, she felt an urgent wish to hold herself up as example to others. She founded a monastery in Poitiers, in which her own nuns were kept away from the world, so intensely that they were not even allowed to be present at the funeral of their founding Mother…

In its beginnings, the church named after her had been a mere chapel in which the saint was buried. In 1012, a later abbess with what might be called a vision, had her mortal rests exhumed; just in time, as in 1083 everything vanished in a great fire. It is the grandiose church, rebuilt in in the Romanesque/Anjou-gothic style, which nowadays embellishes the city of Poitiers, together with a few other sacred masterpieces.

As is always the case with such organically grown edifices, one can observe new architectural intervention after new intervention. Like its political predecessor, the Empire of Rome, both as an institution as well as in its material history the Catholic Church did not shun adaption and integration; it became the strategy of survival in an ever-changing world. This applies also to its architecture: even in the year 1997, a completely new organ was built for Radegonde’s age-old church, placed on a hyper-modern steel construction.

On a sunny day, the shadow thrown on the wall of the church by this steel frame appears to be of fine gossamer lace. Someone with a dirty mind might see it as a voluptuous wink at the rather hapless puritanism of its name-giver. Then again, one may also see in this black-grey lace the chaste veil of the nuns who, with their intense love for the Lord, bowed willingly to Radegonde’s oppressive regime.

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Sierksma, 19.6/2022 Montmorillon

‘ORGANIC’ ARCHITECTURE

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You’re looking down on the roofs of the houses that line the steep climb up the Mount of Morillon – Montmorillon. On the right you can just see the Vieux Pont, the old Gothic bridge connecting this oldest part of the town with the newer part, also very old.

As these houses and their roofs vary enormously in shape and size, what one observes is a truly organic cityscape, or if you like, organic architecture. A bit like the old cathedrals, which have grown over centuries, now here, then there adding an additional chapel or a window. Kind of cosy.

The image – here seen from the little mount above the river Gartempe, on which the town’s Virgin is guarding its citizens, apart from offering us a picturesque impression, in itself worth watching – offers a clue as to what can be meant by the words ‘organic architecture’. In the title above this little piece, the word organic was given its two little apostrophes, indicating my reservation as to its use.

Having taught at the School of Architecture of the University of Delft, this for a long time, I was witness to what may best be described as a feud between Modernists and those whom I would like to call Organicists. Modernist were the ones who preferred the sky-scraping high-rise of New York City to Los Angeles’ vast territories, built over with low town-villas. The Modernists preferred the white cube over the frilly, coloured arabesque. We know what beauty they may produce, now and then, for instance Corbusier’s Villa Savoy:

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We also know what disastrous urbanism Modernist architecture has fashioned:

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On the other extreme of this gliding scale were the Organicists – at worst, true Rudolf Steiner-adepts for whom the word ‘organic’ had metaphysical meaning, but also those who tried to actually design in an ‘organic’ manner; at best, designers who endeavoured to appreciate contextual givens. Examples of the worst of Organicism: Steiner’s Goetheanum:

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From the web, architect unknown

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Disliking such buildings is, of course, mostly a matter of personal taste. I loathe them. However, there is also a little theoretical catch; actually, there are two snags.

First of all, ‘organic’ buildings like these tend to be rather dysfunctional if not simply un-functional, while being functional is still a prerequisite of good architecture. Thus, whereas much ‘Modernist’ architecture and urbanism becomes gruesome when it is simply negating contextual givens – think of the adage of Rem Koolhaas cum suis: “Fuck Context!”- it may still be very functional; the problem with so-called ‘organic’ architecture is that may commit the same aesthetical crime of negating context, however also engaging the observer in superfluous sculptural criticism, instead of what it should be: architectural critique; it is often also non-functional in many aspects.

Most important for this little essay is the fact that such ‘organic’ architecture is only trying to suggest to the observer, who is willing to suspend his disbelief, that such buildings have ‘grown organically’, as in fact did the urban landscape with which I began this Sequence. Of course, this is not the case in such ‘organic’ buildings and their designs: one simply cannot design ‘organically’; if the notion of ‘organic’ has any meaning at all, it must refer to a time-consuming process – if not simply to history.

Summa: Time and growth are faked in 20th-century ‘organic’ urbanism and architecture.

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Sierksma, Montmorillon 6.4/2022