Learning from Las Vegas

Fifty Years of “Learning from Las Vegas” by Christopher Hawthorne. New Yorker, January 27, 2023.

The cool appraisal of Denise Scott Brown and Robert Venturi’s revolutionary book has a lot to inspire the architects of today.

Most architecture students over the years have read the shorter second edition of the book, a paperback published in 1977, but the 1972 large-format hardcover version is the livelier and more revealing document, if also the more contentious editorial product. It is divided into three parts. The first largely reproduces the Architectural Forum essay and includes a close study of the Strip’s architecture, signage, and street furniture. The second provides an analysis of how trends visible in Las Vegas relate to larger developments in architecture and urbanism. This section is anchored by a tribute to “ugly and ordinary” architecture, including a now famous distinction between buildings that are “ducks,” which is to say, commercial structures that take the shape of what they’re selling—a Mexican-food shop in Los Angeles resembling a giant tamale, for example—and those that are “decorated sheds,” or expediently made buildings that gain energy from signage and ornament. In short, the duck is a symbol; the decorated shed applies symbols to a more conventional architectural frame.

[…]

twenty-first-century readers tempted to brush off “Learning from Las Vegas” as a neutral travelogue risk missing the real power of its analysis—and the ways in which its approach might make today’s architecture of activism and political urgency sharper and more effective. We forget it now, perhaps because the effort was so entirely successful, but the book’s larger goals went far beyond understanding the quickly growing cities of the American West. Scott Brown and Venturi also wanted to accelerate a changing of the guard in architecture. In that sense, the smoke screen of non-judgment allowed them to plausibly claim a kind of “Who, me?” innocence as they worked to make room for their own generation to start running things.

After all, their frustration wasn’t with the revolutionary nature of the modernist project so much as with how it had grown stagnant and pleased with itself. As they write in the acknowledgments of “Learning from Las Vegas,” “Since we have criticized Modern architecture, it is proper here to state our intensive admiration of its early period when its founders, sensitive to their own times, proclaimed the right revolution. Our argument lies mainly with the irrelevant and distorted prolongation of that old revolution today.”


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042824 or mediations

Art constitutively thwarts immediacy, urgency, and utility; its most direct use rests in this indirection—but today’s immediatist art aspires to void itself, and theory has been following in its wake. Recalling a different vocation for both art and theory requires esteeming mediation at the outset. Adorno writes: “By the affront to needs, by the inherent tendency of art to cast different lights on the familiar, artworks correspond to the objective need for a transformation of consciousness that could become a transformation of reality.”

Like art itself, critical theory defamiliarizes and reconceptualizes in order to build. In refracting the pressing need to address social calamities into the multidimensional need to reconstitute the social, mediations wield their own formedness—their qualities as artistic detour, their aspects of theoretical abstraction—toward forming, reforming, transforming. Artforms and theory alike demand the slow and uncertain work of making sense, countering immediacy with mediation.

We creative types can generate dialectical images and poems and novels and art that precipitate new passages from the mesmeric imaginary to the sticky symbolic.

Immediacy or, The Style of Too Late Capitalism, Anna Kornbluh

Eamon Ore-Giron at Whitney Museum

While we live in this world, this place, this neighborhood

Radio Alhara (‘the neighbourhood’). Learning Palestine – Until Liberation, 12 hours of lectures, interviews, book presentation, talks, storytelling, music, songs, poetry and chants. Compiled by Learning Palestine Group.


Decolonize This Place.

Palestine, BLM & Boycott In The Arts: Conversation with Robin D.G. Kelley, Jasbir K. Puar, Amin Husain, Marz Saffore, Friday, November 4, 2016 at Artists Space.


A Convening of Civic Poets is a collaboration between KADIST Paris and Sharjah Art Foundation. Audio.


Boycott, Divestment, Sanctions (BDS) is a Palestinian-led movement for freedom, justice and equality. BDS upholds the simple principle that Palestinians are entitled to the same rights as the rest of humanity.

CLR James

CLR James in conversation with Stuart Hall, 1984(?).

Mariners, Renegades and Castaway: The Story of Herman Melville and the World We Live In.


Studs Terkel Radio Archive.


Striving for Clarity and Influence: The Political Legacy of CLR James, Selma James.

For me …, CLR created two masterworks … One of them was The Black Jacobins

The second masterwork was the Johnson-Forest Tendency which aimed to create another kind of Marxist organization.

[…]

The study of Marx and Lenin and of Hegel had led to uncovering a reading of Marx where the revolution was dependent on the self-activity of the working class, not on the leadership of a vanguard party.


C.L.R. James and the Fate of Marxism, Cornelius Castoriadis. More at libcom.

The world turned to prose

“a concept of everyday life that is specifically modern and that is primarily a category of capitalism, of capitalism’s proliferation of distinct, structured, specialized activities and its intensification, especially after World War II, of the social division of labor. “Everyday life,” properly speaking, first comes into being only at the moment, midway through the nineteenth century, when European cities begin to swell with the arrival of large numbers of newcomers, the moment—and this is crucial— when Marx conceptualized and systematized the “work day” of the wage laborer. When the lived experience of those new urban dwellers became organized, channeled, and codified into a set of repetitive and hence visible patterns, when markets became common between the provinces and the capital, when everything— work hours, money, miles, calories, minutes— became calculated and calculable, and when objects, people, and the relations between them changed under the onslaught of such quantification, then and only then and only there, in the large Western metropolises, did the world, in Lefebvre’s words, “turn to prose.”” (Kristin Ross, The Politics and Poetics of Everyday Life)


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Chercher, trouver

Christian Bobin : la beauté simple du quotidien.

An Interview, 2007.


Skeptical, often deserving; a purgative; a seasoner; give live-
liness, pungency; a preservative; create a false impression;
is stored away … O, definitions, holding–for nothing–
our black hands … tassels, tassels .. the words come, and
the words come, trailing like dew upon the world’s wet
wounds, O salt!

Charles Wright, Salt

I thought how, with the glory of its bloom,
I should the darkness of my life illume

Paul Laurence Dunbar, Promise

Diane Enns on Thinking Through Loneliness

Q: Thinking Through Loneliness also draws on artistic and literary works. How did working with these texts help you in thinking through loneliness?

I wouldn’t know how to discuss any intense experience of suffering without reference to artistic and literary works. To be moved by a work is as essential, in my view, as to be inspired or provoked intellectually. I was struck by the longing for intimacy conveyed in Toni Morrison’s novel Beloved decades ago on my first of many reads, which has stayed with me. And who can read Franz Kafka’s story ‘The Metamorphosis’ without shuddering over the terrifying alienation and loneliness of Gregor Samsa, understanding our own alienation through an encounter with his?

It would be difficult to analyse loneliness by referring exclusively to philosophical texts that engage with the subject, since there are so few. And in general, aside from Fromm-Reichmann’s 1959 essay, ‘Loneliness’, and a handful of other works, I found the social science literature to be rather too scholarly for understanding such a complex experience. Many of the categorisations of this or that type of loneliness landed too far from the original experience and as a result glossed over the vicissitudes of loneliness.

The most poignant descriptions of human experience always come from artists and writers. Given their intent is not to settle the rich complexity of an experience into something more systematised and palatable, we really must look to them for understanding.

Q and A with Professor Diane Enns on Thinking Through Loneliness (2022)

Transfiguration gestures toward freedom

The abolition of chattel slavery and the emergence of man, however laudable, long awaited, and cherished, did not yield such absolute distinctions; instead fleeting, disabled, and short-lived practices stand for freedom and its failure. Everyday practices, rather than traditional political activity like the abolition movement, black conventions, the struggle for suffrage, and electoral activities, are the focus of my examination because I believe that these pedestrian practices illuminate inchoate and utopian expressions of freedom that are not and perhaps cannot be actualized elsewhere. The desires and longings that exceed the frame of civil rights and political emancipation find expression in quotidian acts labeled “fanciful,” “exorbitant,” and “excessive” primarily because they express an understanding or imagination of freedom quite at odds with bourgeois expectations. Paul Gilroy, after Seyla Benhabib, refers to these utopian invocations and the incipient modes of friendship and solidarity they conjure up as “the politics of transfiguration.”21 He notes that, in contrast to the politics of fulfillment, which operate within the framework of bourgeois civil society and occidental rationality, “The politics of transfiguration strives in pursuit of the sublime, struggling to repeat the unrepeatable, to present the unpresentable. Its rather different hermeneutic focus pushes towards the mimetic, dramatic and performative.” From this perspective, stealing away, the breakdown, moving about, pilfering, and other everyday practices that occur below the threshold of formal equality and rights gesture toward an unrealized freedom and emphasize the stranglehold of slavery and the limits of emancipation. In this and in other ways, these practices reveal much about the aspirations of the dominated and the contestations over the meaning of abolition and emancipation.

Gilroy, The Black Atlantic (Cambridge, 1993), 37; and Seyla Benhabib, Critique, Norm, and Utopia (New York, 1986), 13, 41.

Saidiya Hartman, Scenes of Subjection: Terror, Slavery, and Self-making in Nineteenth-century America.

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