Kinetic art: the leningrad experience, the 1920s-1990s

Considers activities of artists associated with art movement in the field of theatrical kinetic performances, dimensional counter-relief objects, color light music. Traces parallels between proto-kinetic works of avant-garde and works of kinetic artists.

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Äàòà äîáàâëåíèÿ 19.03.2024
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The predecessors of projects similar to August Lanin's in the Leningrad art of the 1920s are the model of the Light Monument of the Revolution by Grigory Gidoni and his light theatre project -- a kind of a temple of a new art of light and color proclaimed by the artist (On G. Gidoni's art and the history of the Light Monument see O. Kolganova's research [69; 70]). Today, “Gidoni is considered one of the pioneers of kinetic art and light music in our country” [2]. August Lanin mentions Gidoni on the first pages of his dissertation in connection with the possibilities that a synthesis of arts can offer to form a new psychological climate of the urban environment. The bibliography of his work includes a book by Gidoni, the “New Art of Light and Color” (1930). One of the first (and one of the most complex in all respects) synthetic projects by Lanin, the color and music pavilion complex “Life” (1968), which is not linked to the Light Monument thematically, has certain formal parallels to it (in more detail, although not analyzed fully, on the “Life” complex see [67; 71, p. 45, 441]).

The topic of comparing Lanin's color and music projects with those of Gidoni has not been raised in publications analyzing Lanin's work. Neither has a more general topic related to the connection of Lanin's projects to the avant-garde art (With the only exception of D. Lanin who wrote about the 1920s avant-garde -- above all, the suprematism of Malevich and Filonov's formula-paintings -- as the main sources of inspiration for Lanin's paintings, in his monography album devoted to the artist's paintings (2008) [72]). These topics could be considered from a kinetic perspective, taking into the account all issues of this approach.

The theme of space is one of the most important for both Russian avant-garde and Soviet kinetic art. From 1972 to 1974, August Lanin worked on a space assignment of the Moscow Institute of Biomedical Problems (IMBP). In collaboration with neurophysiologists and psychologists of the Institute who were researching the problem of sensory deprivation of cosmonauts, Lanin worked on projects of an artificial environment with an active emotional impact, based on his functional synthesis method (for more detail about Lanin's “space” project see [73; 58, p. 47; 67; 35, p. 45]). The program was closed and classified but the artist continued with the topic of space modelling by creating a series of graphic works of color music objects intended for outer space to be placed on the surface of the Moon and planets. Among Lanin's contemporaries, F. Infante's series of works titled the “Architecture of Autonomous Artificial Systems in the Outer Space” (1971) has some parallels with the space projects of Lanin. Both continue futuristic projects of the Russian avant-garde, although they are not merely tributes to the avant-garde. Behind Infante's projects is his fascination by the infinity of the space, a “metaphysical sense” (see above). Behind Lanin's, it can be presumed, is his constant interest in the problem of time in all its aspects, which in the turn of 1970s-1980s attracted him to the astrophysicist N. Kozyrev's Theory of Time. The author of this article believes that concepts of Kozyrev's theory were reflected in Lanin's paintings, and possibly in his latest synthetic project, the “Forum of Cultures” (alternatively, the “Architectural Images of Cultures” or the “Post-Apocalypse”), on which the artist was working throughout almost the entire 1990s.

At that time, Russian art was not up to kineticism -- artists and general public were more concerned about socio-political problems. Maybe that is why the “Forum of Cultures” has remained the most underappreciated Lanin's project. The “Forum” was an ensemble of color music pavilions, each being an original architecture formula of a culture (England, Germany, Greece, China, Russia etc. -- a total of 14 buildings). Lanin called his project an “architecture fantasy”, an “utopia”, although it wasn't exclusively a “paper architecture”. From the functional viewpoint, the “Forum of Cultures” was designed as a venue for congresses, exhibitions, festivals and other business and entertainment events. According to Lanin's plan, it was supposed to be located at the Smolenka river mouth, on the shore of the Gulf of Finland, solving the problem of creating a monumental sea facade of the city conceived at the turn of the 1950s-1960s. From the philosophical point of view, “The Forum” is the “Post-Apocalypse”. In Lanin's words, “the Apocalypse is the end of the world, and the Post-Apocalypse is a material and spiritual revival” [74, p. 10]. Judging by Lanin's conceptual projects, the ensemble was envisioned as a grand architectural and natural “temple” uniting all humanity, all civilizations and natural elements. In this project, created at the turning point between two eras, one can see an allusion to A. N. Scriabin's idea of the “Mysterium” unifying all art forms, in the performance of which all mankind will take part, beginning its transformation and the onset of a new space era. Lanin's “Post-Apocalypse” is the result of his many years of work in the field of art synthesis. At the same time, the project can be understood as the result of then-almost hundred years' history of interpretation and continuation of Scriabin's synthetic ideas in Russia -- as a kind of an “architectural tribute” to Alexander Nikolaevich Scriabin.

This brief review makes it possible to draw several conclusions about the “kinetic experience” of Leningrad artists and outline more general problems.

Leningrad kinetic art can be considered from two angles. Firstly, as an attempt to transfer ideas of collectives like the “Dvizhenie” in Moscow to the Leningrad soil In this regard, a remark by the Moscow philosopher S. Zhigalkin in a conversation with the author of this article is noteworthy: “`The Dynamic' broke up after L. Nusberg's arrival and his authoritarian attempt to rebuild the collective according to his idea of a kinetic group” [III].. Secondly, “kineticism without a manifesto” can be seen as a general trend among artists in the 1960s-1970s towards creating synthetic artworks to go beyond the boundaries of traditional arts. That is, Leningrad “kineticism” is a “synthetism”

The art of L. Borisov, considered as part of the Moscow underground and closely associated with the leaders of kineticism, raises a separate question about the relationship between geometric abstraction and kinetic art. Lanin's work, being “literary-centric” in the Leningrad manner, turns out to be more “kinetic” than Borisov's geometry.

Creative practice of the Leningrad artists, who in one way or another came into contact with the kinetic perspective, reveals many parallels with the St Petersburg avant-garde tradition. However, as in the case of Soviet kinetic art in general, each case of continuity and succession calls for an independent study. “We observe not so much a lineage of stu- dents-teachers as virtual astronautics of avant-garde art forms in the art of Petersburg”, E. Andreeva commented in connection with the “Game of the `New Artists'” [75]. This is probably the most accurate definition of the relationship between the St Petersburg avant-garde and Leningrad kinetic art.

The short article format allowed only a few artists to be included in the review. Could the list of names be continued? This is not an idle question related to the definition of kinetic art and its boundaries. Their vagueness today was clearly demonstrated at the aforementioned “Future Lab” exhibition in 2020 and 2021. For example, can the famous “first Russian synthesizer `Utyugon'” created in 1983 by the Leningrad “New artists” T. Novikov and I. Sotnikov from a countertop and old cast iron irons suspended from it on strings, be considered as kinetic art? This “symbol of grand achievement of the Leningrad unofficial culture” [76] was the embodiment of a total game by the “New artists” aimed at a “creative transformation of people and things” (on the game of the “New artists” see [2]). It also continued the tradition of the St Petersburg avant-garde -- such as M. Matyushin's synthetic performances in the memory of E. Guro mentioned earlier. Can the concerts of “Pop-Mechanics”, “a music and semantic collage created by Kuryokhin literally in front of the audience depending on the performance venue, audience and the participants” [77], be included into kinetic art? And, finally, has all contemporary art which uses new technologies turned out to be “kinetic” thanks to its inherent interactivity? Or, just as not any geometricity is a reference to kineticism, so not all movement and transformation is actually kinetic art?

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