Bauhaus Documenta

For the 100th anniversary of the founding of the Staatliches Bauhaus in 2019, the Documenta archive and the University of Kassel conceived an exhibition, a symposium and this publication, as a means of examining the affinities between the legacies of the interconnected "brands" of Bauhaus and Documenta. Both institutions came into being after the cataclysms of world war (in 1919 and 1955) and both of them "exemplify," as the organizers put it, "the liberating power of art and culture." Collecting writings from key figures in the formation of both organizations--including Arnold Bode, Walter Gropius and Hannes Meyer--alongside contributions by scholars and academics Bazon Brock, Walter Grasskamp, Birgit Jooss, Philipp Oswalt, Nora Sternfeld, Annette Tietenberg, Fred Turner, Daniel Tyradellis and Daniela Stöppel (among many others), this is a major assessment of two exemplars of Germany's pivotal role in modern and contemporary art.

Extraordinary sites associated with the Bauhaus and modernism can be found throughout Germany—pioneering architecture that has enduringly shaped our understanding of life and work, learning and living. This travel guide brings the historical and architectural traces of over 100 examples of Neues Bauen building to life, making tangible the impact of the historical Bauhaus beyond the school, its sites and its time. Along with well-known buildings, the guide features insiders' tips throughout Germany, attractive illustrations, texts, practical information, and maps. The essays by Werner Durth and Wolfgang Pehnt outline the history of the Bauhaus's context and its influence to the present day. The leading Bauhaus institutions in Germany have been working together as BAUHAUS KOOPERATION BERLIN DESSAU WEIMAR. They include the Bauhaus-Archiv / Museum für Gestaltung, Berlin; the Stiftung Bauhaus Dessau; and the Klassik Stiftung Weimar.

Redeeming Objects traces the afterlives of things. Out of the rubble of World War II and the Holocaust, the Federal Republic of Germany emerged, and with it a foundational myth of the "economic miracle." In this narrative, a new mass consumer society based on the production, export, and consumption of goods would redeem West Germany from its Nazi past and drive its rebirth as a truly modern nation. Turning this narrative on its head, Natalie Scholz shows that West Germany's consumerist ideology took shape through the reinvention of commodities previously tied to Nazism into symbols of Germany's modernity, economic supremacy, and international prestige. Postwar advertising, film, and print culture sought to divest mass-produced goods--such as the Volkswagen and modern interiors--of their fascist legacies. But Scholz demonstrates that postwar representations were saturated with unacknowledged references to the Nazi past. Drawing on a vast array of popular and highbrow publications and films, Redeeming Objects adds a new perspective to debates about postwar reconstruction, memory, and consumerism.

Art historian Éva Forgács's book is an unusual take on the Bauhaus. She examines the school as shaped by the great forces of history as well as the personal dynamism of its faculty and students. The book focuses on the idea of the Bauhaus - the notion that the artist should be involved in the technological innovations of mechanization and mass production - rather than on its artefacts. Founded in 1919 by the architect Walter Gropius and closed down by the Nazis in 1933, the Bauhaus had to struggle through the years of Weimar Germany not only with its political foes but also with the often-diverging personal ambitions and concepts within its own ranks. It is the inner conflicts and their solutions, the continuous modification of the original Bauhaus idea by politics within and without, that make the history of the school and Forgács's account of it dramatic.

Knowledge comes from thinking with, from and through things, not just about them. We get to know the world around us from the inside of our being in it. Drawing on the fields of anthropology, art, architecture and education, this book addresses what knowing from the inside means for practices of teaching and learning. If knowledge is not transmitted ready-made, independently of its application in the world, but grows from the crucible of our engagements with people, places and materials, then how can there be such a thing as a curriculum? What forms could it take? And what could it mean to place such disciplines as anthropology, art and architecture at the heart of the curriculum rather than – as at present – on the margins? In addressing these questions, the fifteen distinguished contributors to this volume challenge mainstream thinking about education and the curriculum, and suggest experimental ways to overcome the stultifying effects of current pedagogic practice.

Nicholas Fox Weber, for thirty-three years head of the Albers Foundation, spent many years with Anni and Josef Albers, the only husband-and-wife artistic pair at the Bauhaus (she was a textile artist; he a professor and an artist, in glass, metal, wood, and photography). The Alberses told him their own stories and described life at the Bauhaus with their fellow artists and teachers, Walter Gropius, Paul Klee, Wassily Kandinsky, Ludwig Mies van der Rohe, as well these figures’ lesser-known wives and girlfriends. In this extraordinary group biography, Weber brilliantly brings to life the Bauhaus geniuses and the community of the pioneering art school in Germany’s Weimar and Dessau in the 1920s and early 1930s. Here are: Walter Gropius, founder of the Bauhaus, the architect who streamlined design early in his career and who saw the school as a place for designers to collaborate in an ideal setting . . . a dashing hussar, the ardent young lover of the renowned femme fatale Alma Mahler, beginning when she was the wife of composer Gustav Mahler . . . Paul Klee, the onlooker, smoking his pipe, observing Bauhaus dances as well as his colleagues’ lectures from the back of the room . . . the cook who invented recipes and threw together his limited ingredients with the same spontaneity, sense of proportion, and fascination that underscored his paintings . . . Wassily Kandinsky, the Russian-born pioneer of abstract painting, guarding a secret tragedy one could never have guessed from his lively paintings, in which he used bold colors not just for their visual vibrancy, but for their “sound” effects . . . Josef Albers, who entered the Bauhaus as a student in 1920 and was one of the seven remaining faculty members when the school was closed by the Gestapo in 1933 . . . Annelise Else Frieda Fleischmann, a Berlin heiress, an intrepid young woman, who later, as Anni Albers, made art the focal point of her existence . . . Ludwig Mies van der Rohe, imperious, decisive, often harsh, an architect who became director—the last—of the Bauhaus, and the person who guided the school’s final days after SS storm troopers raided the premises. Weber captures the life, spirit, and flair with which these geniuses lived, as well as their consuming goal of making art and architecture. A portrait infused with their fulsome embrace of life, their gift for laughter, and the powerful force of their individual artistic personalities.

Anarchic street performances in late-1950s Japan; inauguration of the first Happenings in Antwerp and charging of the "magic circle" in Amsterdam; Bauhaus Situationiste and anti-national art exchanges, networks and communes. As "Happener" and "Art Missionary," Yoshio Nakajima’s storied career traverses an astounding range of locations, scenes, movements, media, and performance modes in the global 1960s and 1970s in ways that challenge our notions of the possibilities of art. Nakajima repeatedly plays a role in jump-starting spaces of possibility, from Tokyo to Ubbeboda, from Spui Square and the Dutch Provos to Antwerp and Sweden. Despite this, Nakajima’s work has paradoxically been largely excluded from accounts where it might have justifiably featured. The present volume represents an international collaboration of researchers working to remedy this oversight. Nakajima’s work demands a reconceptualization of narratives of this art and politics and their specific interrelation to consider his exemplary nonconformity—and its exemplary exclusion. This history demonstrates the inadequacy of notions of specificity that would oppose an authentic local or national frame to an inauthentic transnational one. Conversely, Nakajima manifests a key dimension of the 1960s as a global event in the interrelation between eventfulness itself and the redrawing of categories of practice and understanding.