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Notes on Introduction
developed within Lef, see Devin Fore, “The Operative Word in So-
viet Factography,” October, no. 118 (2006): 95–131.
At present, all kinds of our Russian art, from poetry to painting and
theater are at an unusual turning point. This is not just a routine crisis,
after which there will be the inevitable flowering. No, this is a real “to
be or not to be” situation, only free of theatrical flourishes. We have
rejected so much these past years that now we are confronted by the
serious question: What should we consider to be art in our day and
what uncoordinated fragments of this art should we cultivate today,
faced as we are by the dissolution of art into life?
The Facts
So-called applied art declares that art should embellish work (nobody
still talks about art decorating life). The so-called Productivists stand on
the recognition that art itself is work. People who look at art from the
point of view of communist monism inevitably come to the conclusion
that art is only a quantitatively individual, temporary, and predomi-
nantly emotional method of life-building, and, as such, cannot remain
isolated, or what is more, self-sustaining compared with other ap
proaches to life-building.
That is how art is presented in the light of tomorrow—and clearly,
a real muddle arises when this idea, which previously informed views
on art and its trends, works of art, and even the producers of this art,
is applied to the art of today! Art will flow together with life; art will
penetrate into life. And this means that art cannot be any sort of special
occupation, even understood as “work,” nor can there be a “work of
art” that is separate from the unified flow of art and life or especially
made to be so.
All absolutes have gone to the Devil, and only little old men, trying
to look younger, who are readers “of the great deceased,” still mumble
about “eternal beauty,” and the theater as a refuge for “relaxation” and
“dreams,” while clerks studying a rejected aesthetic at Proletcult [The
Proletarian Cultural and Educational Organizations] [2] still dream about
restoring Nadson [3] and Pushkin [4]—and what about “presence”?
The presence of Russian art conforms very weakly to the developing
perspectives suggested by the communist idea.
122 N.F. Chuzhak
I was writing this, when so-called Symbolism was the latest achieve-
ment and the last word in Russian art. Deliberately treating Symbolism
conditionally as a formal structure of the ideas of tomorrow, which
excluded (for us) the possibility of a real and spontaneous construction,
we literally felt our way at an enforced “distance” from art to the forms
needed by the working class.
At that time in 1912, I was not pleased with any of the current artis-
tic trends, and almost like a sleepwalker concluded:
“The proletariat is a social group that is ambiguous by nature. On the
one hand, it is only a class, with all the peculiarities of the situation of a
class, i.e. with its narrow class struggle for existence, for an actual crust
of bread, for the basic existence of the family, etc.—and with a definite
and narrow class psychology. On the other hand, it is a class on whose
banner is inscribed freedom from the class yoke, more accurately speak-
ing, it is the last class, and as such cannot not possess its own particular
psyche, possessing as it does a foretaste of future norms.”
Such an ambiguous position creates an ambiguous psychology. And
the very tactic of Marxism, cultivating the class instinct, in order to lead
to the destruction of the class structure, and being profoundly monist
in its scientific and philosophical expressions, rests on premises that are
clearly ambiguous.
Sociology is helpless to remove this fatal discrepancy and bring har-
mony into this tragedy of the proletariat. The tasks of psychology, and
more importantly its weapon, art, are to shed light on this.
But even art is powerless to represent this combined dynamism and
the stasis of the worker in a single work. Moreover, since Symbolism (al-
though conditionally) represents a form that already provides a hint about
the future, a special and adequate form is needed to fully represent the
“dynamic” and reveal the “static” principle, a form that most sharply
reflects the position of the worker, who is doomed to live through the most
agonizing of all conflicts—the collision between what is and what will be.
Such a form is available to us—ultrarealism—a term that does not
express the necessary meaning precisely, is hackneyed, often used in a
negative sense, and has nothing in common with realism except a con-
ditional acceptance of reality as a basis. It is exactly conditional. Taking
reality for what it is in all its deliberately cynical nakedness, the ultra-
realist artist passes it through the prism of the dialectical revolution.
Because of this, all creation possesses a passionate character, as if it were
a taut bow string, a challenge, or a slap in someone’s face” [8].
And further (“Toward a Marxist Aesthetic,” Irkutsk, 1912):
children cursed by being old before their time, his wife and sisters
bought by drunken scum, and often he does not even know himself
for what great miracles he was born to be a soulless machine.
riot of enormously developing life, had not inspired it with the spirit of
intoxication and fire, and waved it onto a swing, which made heads that
were too tender began to whirl.
This is how Futurism was interpreted from a distance—cut off from
RSFSR [Russian Soviet Federated Socialist Republic] and its most recent
creative developments—to a significant extent in parallel with the most
revolutionary and authentically creative Russian groups. Coming from
the realization of the immensity of the achievements of the class base of
the new art, the Far Eastern groups perceived the aspiration of Futurism
to be just as immense.
In 1919, I wrote:
Here, in the Far East, where a mad seesaw of future art has
been changed so often that nobody worries about the rhythm
of the seesaw, where the soapy cord strangling the throat of the
bourgeois-serf rabble did not allow Futurism to develop into a
natural wave—here for a long time Futurism did not leave the
boundary of “the room.” But there in distant Russia, where the
rhythmic dance of the Revolution cleared the atmosphere and had
an astounding effect on human susceptibility—there Futurism
truly became the unprecedented marvel of the twentieth century.
“In fact,” as the Englishman V.Y. Good confirms in his lecture concern-
ing art and culture in the new Russia, “this modernist(?) form of art,
having appeared to be dead, is now more animated than ever before,
and the exaggerated forms of its images alone reflect the colossal intel-
lectual and spiritual cyclone stirred up by the Revolution.”
And further:
This is Futurism.
How did it develop further? And did the idea of Futurism develop in
the interpretations of the inhabitants of the Far East?
The idea did develop further, and it inevitably had to develop in con-
nection with the continuous influence of the Russian social base on the
consciousness, politics, and economics of the colonized periphery, even
behind the backs of the barriers of the Ataman sheiks. Even there, in
the Far East, already by the beginning of 1921, but still before the real
intersection of our cultural-artistic paths, we became aware, together
with the first two, of the third phase of Futurism, the Productivist,
which is now being promoted by us further, as the natural result of the
social fertilization of the new class.
1. The laboratory and formal phase—already with the first break
through the limits of so-called graphic means.
2. The tribune and poster phase—the time of the first fertilization of the
new art with a revolutionary, proletarian content. And
3. The stage of the fusion of art and production.
This is the evolution of Futurism between 1921 and 1922. Let us hope
that just as it seems like this “from a distance,” that is how it is “in fact.”
Before us, there was not even a theory of this development—and it
hardly exists even now—but there was an intensified engagement with
propaganda images. We [in the Far East] lacked images, but it must be
owned that we had more leisure time to think.
Among others, it was we, at a distance and as a result of the fertil-
izing and healthy mutual approach of social activists and art-makers,
130 N.F. Chuzhak
The proletariat has already fertilized the new art with its life-giving
breath—without waiting for the Pharisees and the bookworms to
give it its “term.” And if the second phase of Futurism must not only
be acknowledged to be necessary, but has become essential to the
working class, coloring its basic aspirations and the creations of its
most prominent and talented proletarian poets, then most recently
Futurism has put forward, perhaps for the first time, a concept of art
not as individual “expertise” and “decoration” of life, but as one of
the forms of production, as a collective forging of new images from
life itself—and Futurism has extended the limits of what was yester-
day still a “school” into what is more real than reality: “philosophy.”
Today, by rights, Futurism must be acknowledged to be proletarian
art, in the literal, organizational, and spiritual sense of the word.
And further:
2. Attempt at Analysis
curiosity how speculation in the field of art developed among our Rus-
sian friends impetuously and by leaps and bounds, corresponding to the
feverish onrush of the times, but (and it was the same with us [in the Far
East]) in a clash of contradictions, with shy regrets as well as radicalism,
along the path of an obvious eclecticism.
I am hardly mistaken when I say that the first attempts to realize
art in the RSFSR appeared in the Petersburg newspaper, Art of the
Commune, a most curious theoretical weekly, organized like a pam-
phlet (December 1918–April 1919) [17]. This was the stormy period
of the onslaught of the working class, a time of happy offensives on in-
violable “cultural values” of all kinds, like “the constituent assembly,”
“democracy,” “classless science and art,” and “the priesthood,” and it
was understandable then that such atheistic fervor percolated the most
conspicuous writings of the ringleaders of Art of the Commune, from
Mayakovsky’s poetic “Order to the Army of Art” [18] and Brik’s [19]
theoretical attacks, to the Komfut [Communist-Futurist] romanticism
of Kushner [20] and even to Punin’s [21] relatively calm feuilletons,
these were the heavy guns of the newspaper …
This was, of course, the minimum program of the Art of the Commune,
in upper and lower case letters—i.e. the call for art to go into the streets1
still defined only the middle stage of Futurism, the stage of posters and
tribunes. The poet, whose name decorated three-quarters of this first,
revolutionary stage in both form and content—was wonderfully accom-
panied by the newspaper’s fleet theoreticians, who were trying to take
theory itself out onto the street.
Enthusiastic Brik, with all the weapons of revolutionary denial, in
the name of some kind of new, as yet barely tangible truths, already in
a frenzy, seizes hold of the beards of the “venerables,” under the sounds
of the first revolutionary drums and drags them down from their “heav-
enly” pulpits of so-called “free” art and the “priesthood.”
Quiet and dreamy Kushner is already loudly inspired, overthrowing
everything that isn’t the music of drums, and openly asking the ques-
tion: “Isn’t it better to throw what is most decrepitly mellifluous into
the city’s sewers and to appear rumbling more powerfully and more in
accord with the nature of our hearing?” [23].
It is repeated, undoubtedly sincerely, even by those who were carried
away by the music of the epoch, who burnt their fingers further with
guns, taken for good democratic pipes, and who later left the Art of the
132 N.F. Chuzhak
Here I should point out that theory alone did not run ahead, seeking
“a union” with material life, but art practice also, in the person of the
most impulsive poet of the time, who is clearly already oppressed by the
fatal isolation “of its idea,” and loudly declares:
The Gospels and the Koran have been written for us,
A lost and returning paradise,
And yet,
And yet
More and more books
Promise every joy in life after death, intelligence and cunning.
Here—
On earth we want
Not to live above
Nor beneath
all these fir trees, houses, roads, horses and grass!
We have had enough of the sweetness of heaven,—
Give us rye bread to munch!
We have had enough of paper passion
Give us a living woman to live with [33].
This, however, does not prevent the poet going all the way—
Mystery Bouffe is a picture of the future, precisely about “idea” and
“invention.”
Art, as the straightforward, material creation of objects, is the first
stone in the maximum program of Art of the Commune. O. Brik and
N. Punin write simultaneously about “objectness”2 [34].
The next stone is the phrase mentioned in passing, “art like every
other kind of production” (Brik) [35]. And its development by the edi-
torial board “It is believed that the separate existence of art and pro-
duction is an immutable law. We see in this distinction a survival of the
bourgeois system” [36].
Developing this correct position, B. Kushner concludes with a new
radical exaggeration in No. 7: “Inspiration is an empty and foolish
fairy tale … inspiration is abolished absolutely (! N. Ch.), and without
reprieve.” [37]. Yet, only a few lines earlier, in this same issue, the edi-
tors, appearing adequately restrained, declared: “We consider the chief
task of proletarian art to be the complete destruction of the concept of
‘free creativity’ and ‘mechanical work’ and their replacement with one
concept—creative work” [38].
N. Punin already makes the first distinction between applied art
and production. “The point” he says, “is not decoration, but the cre-
ation of new artistic objects. Art for the proletariat is not a holy temple;
where the lazy only contemplate, but work, a factory that produces
artistic items for everyone” [39]. (What “artistic items” are is not
Under the Banner of Life-Building 135
explained; likewise, the idea “of Constructivism” has not yet entered
anyone’s head—N. Ch.)
From the rejection of “lazy contemplation” to mastering material
is one step. And this step is the last fugitive stone in the maximum
program of Art of the Commune as it is ostensibly outlined in No. 15
(Vydra): “Art is mastery.” But here, instead of concentrating on this
point, there is the unbalanced addition “perfection and movement for-
ward” [40].
As I have already said, all the main words for the future platform
of the third stage of Futurism were already tossed out in Art of the
Commune. But they were tossed out half by chance as if dropped, and
half lightly in passing, moreover, completely unmotivated and merely
announced, like something that makes sense by itself. Not only the
practice of the newspaper, but also the whole practice of Futurism at
that time was almost entirely based on the agitational poster.
The distance between the second and third stages was very signifi-
cant, and additionally deepened by the purely fellow-traveler coopera-
tion. As much as the agitational poster was maintained precisely and
aggressively, to that extent the line of materialization was eclectic and
weak.
Nevertheless, despite the evident eclecticism, even despite the after-
taste of the vulgarization of Marxism, in view of the complete move to
the side of tangible objectism, Art of the Commune was not only the
first in the RSFSR, and parallel with the Far Eastern group Creation, to
sprint on to the last stage of Futurism, but up to the present it has not
been surpassed, or even extended, and only very weakly continued.
Here—there are as many compliments for the theoreticians of the
time of Art of the Commune as there are reproaches … concretely of
course and nominally for the theoreticians of the production stage in
general.
Let us turn to 1919. What is new in the life of future art? The Futur-
ists in Petersburg are gaining a position in IZO and publish one issue of
the art journal Fine Art [Izobrazitel’noe iskusstvo] [41].
The celebrated capture of IZO clearly does not come cheaply for
Futurism; at least, judging by Fine Art, Futurism itself falls into the hand-
some captivity of IZO. The number of “fellow travelers” and their circle
expands. Of course, eclecticism becomes stronger. Cleverly operating with
Marxist phraseology although not thinking like a Marxist, N.N. Punin
clearly drowns the unaffiliated but precise Brik. Spineless Shterenberg
[42], the commissar of IZO, popularized through stylized lubki, steams to
bursting point toward the objectism of Tatlin [43]. And all this is flavored
with the emphatic nonobjective suprematism of Malevich [44].
As a whole, this is a big step backward in comparison with Art of
the Commune. True, the main article of the journal, “The Proletariat
and Art” by Punin, is dated April 1918 [45]. Perhaps the journal was
prepared before Art of the Commune? …
136 N.F. Chuzhak
through art had by no means died, fed by the strivings of the class that
was not only continuing the greatest of all revolutions in the name of
the destruction of the class structure, but was also flying the flag of the
culture of the new structure of objects, the culture of the reconstruction
of production. This idea ferments simultaneously in a fair number of
Soviet heads: it occupies our Futurist comrades in IZO who had moved
from Piter [Petrograd] to Moscow; it is being developed independently
in Proletarian Culture [Proletarskaya kul’tura] by the Proletcult activ-
ist, B. Arvatov [51]; the Far Eastern Futurists are thinking about it;
I. Ehrenberg’s [52] group in Berlin is developing it, and in many re-
spects their conclusions agree with ours; and V.E. Tatlin moves from the
weak, halfhearted counter-reliefs of 1916 toward the idea of Construc-
tivism. In that same year of 1921 the small collection, Art in Production
[Isksstvo v proizvodstve], is published in Moscow, immediately becom-
ing a focus for theory.
What does the editor of the collection suggest is the purpose of art?
—“The introduction of artistic elements into the life of production in
general, the transformation of the form of the production process and
the form of everyday life through art” [53].
It must be said that, in terms of concrete expression and precision,
this definition is hardly the first in a series of attempts to realize the
new tasks of art. But it must be noted that the study of the tasks men-
tioned in the collection Art in Production does not go any further than
the “introductory” definition. On the contrary, the future tasks of the
new art seem to dissolve and even disappear completely into the “foggy
distance.”
The resolution of these [tasks] is not helped by the venerable com-
missar of IZO, D. Shterenberg, who opens the collection with his article
“It Is Time to Understand,” from which one can only understand that
Productivism differs in some way from applied art, but in what exactly,
it is impossible to say. The most precise [statement] in the article is
that “Art in production signifies the most expedient approach and the
maximum qualifications.” But the term “art in production” itself is still
confused with applied art [54].
In the article “On the Order of the Day,” O. Brik does not make the
slightest attempt to expand his decree-like phraseology of 1918 [55].
Trying to discover what our comrades mean by “art in production,” we
only stumble upon the explanation: “By artistic production we mean
simply merely (‘simply merely’—indeed! N. Ch.) a conscious and cre-
ative attitude (! N. Ch) to the production process” [56]. Attitude to
production—instead of the advertised production!
“We must open everyone’s eyes and show that what is valuable is
not a beautifully decorated object, but an object that is intelligently
made” [57].
An intelligently made object, an intelligent attitude toward the pro-
cess of making—this alone is new and a new cipher.
138 N.F. Chuzhak
Instead of expanding this, there is the usual decree: “We must prove
to the workers that work in production is the greatest cultural power
and help them to possess it creatively” [58].
That “prove to the workers” hardly follows. Perhaps it would have
been more important to prove it to the following author in Art in Pro-
duction. A. Fillipov is still not able to abandon “the joyful need to deco-
rate life” and only dreams of a “constructive imagination” [59].
A. Fillipov actually deals with Marxist terminology, but his Marxism
peacefully coexists with the most openly announced metaphysics. So, in
talking about applied art, he explains the appearance of production art
in the following way:
“But—in accordance with the idea of the laws of inevitability, which
exist in the world (!) ideas and separate experiments with another con-
cept of art and its embodiment appeared long ago” [60].
In this way art develops in isolation from the relations of pro-
duction and real life … in accordance with “the idea of the laws of
inevitability.”
And further—there is great “news”:
“The aspirations of the new production art can be formulated by ap-
plying the ideas of K. Marx concerning learning to artists: in a certain
way artists have only represented the world, but the task is to change
it” [61].
I give up—isn’t this the same news about “the new” art that the pres-
ent author, also proceeding from the position of Marx concerning the
dialectical transformation of the world, already formulated in 1912?
So the idea of Productivism in art, emerging into the light in 1918, is
hardly in the rank of the “the law of inevitability changing ideas”—and
so the minds of the Futurist theoreticians remained hypothetical masks,
struggling with practicalities in a series of distinct approaches, which
were more or less of an “applied art” nature. More luck was had by the
idea, fertilized by the process of work in art (and science)—in the area
of the direct construction of objects through art. After fruitless mark-
ing time on one spot around the terms issued, the idea of Productiv-
ism crystallized into what is called Constructivism and there it gave off
new growth.
Without one intelligent theoretician, studying more from life than
from drawings, immersed completely at times in blind Russian nihilism
(A. Gan) [62]—the Constructivists, the only theoreticians coming from
practical work, from the machine, from the plough (the Productivists
are not an example to them, having no philosophy, and trying to go
from philosophy)—the Constructivists all the same were able to find
some holds on life, and they were the first to present to the theoreticians
from theory some hints about material objects, about which—as some-
thing still pathetic, but tangible—it is already possible to speak.
Constructivism—having taken off from Productivism already in
1920 and having begun its fight for the future of the picture plane and
Under the Banner of Life-Building 139
3. Synthesis
The proletarian Revolution, not having yet completed its logical devel-
opment and found its line of rest—already in 1921 followed the policy
of contracting its extent, made necessary by coexisting with NEP [the
New Economic Policy] [66].
The temporary setback of the Revolution, following the policy of
general contraction, naturally reached art.
The maximum industrial words and calls for an immediate break-
through into production, issued in 1918 and again now—also came
under the pressure of the setback and, perhaps for this reason, flagged.
The Revolution was under two burdens. On the one hand—the
incomplete development of capitalist industry and postwar, postrevo-
lutionary economic devastation forced the Revolution into surrender.
On the other hand, these very same conditions, plus the will to victory
of the victorious class, categorically dictated to the working class the
necessity (perhaps titanic)—but there was really no other way out—
that precisely now, in these unrepeatable conditions, was the time for a
breakthrough into creative production.
Art is also under these two burdens.
Today art, i.e. Futurist art, cannot remain simply acquiescent in
the work of the Revolution, but it must inevitably follow the policy of
breaking through into production; it must not wait for a new swing, but
go now immediately into production and cultural construction. It must
do this as much in the name of organic self-preservation as from fear
that in the unknown developing fight between two industrial cultures,
it will be thrown out on the threshold of construction for being com-
pletely unnecessary to anyone.
Has old art thought of its role in this way?
Certainly not.
What in general distinguishes the old aesthetic, even in its best
examples, from the new science of art?
The old aesthetic, even in its best examples, was based on a conception
of art as a definite method for acquiring a knowledge of life. However
many adjustments theory made to this, the definition was very clearly
the same—none of the theoreticians of the past advanced the statement
further, by any kind of experiment (the accumulation of “human docu-
ments”) or limp sermon, dried out into the bargain through the delight
of perception. Even fatal and “accursed” moments arose, connected with
art, and consisting of positions, such as “Art only asks questions, but
never resolves them” (the classical heritage), or “We artists say we raise
our hands against a crowd of scorpions, but they drop faded roses on
them” (the realist Veresaev) [67]. These withered and inactive concep-
tions about the function of art are like Hamlet’s entourage.
Not long ago, it was precisely this conception of art (as a means
of cognition) that P. Kogan [68] exposed unintentionally in one of his
Under the Banner of Life-Building 141
articles for VTsIK News [Izvestiya VTsIK]. In 1919, our Moscow theo-
reticians of Futurism based themselves on this compromise statement—it
has to be said!—and through some strange play of eclecticism—mixed
this concept with the bony idea of Productivism.
Using dialectics not at all badly, one of the theoreticians of the con-
struction of objects, N.N. Punin, in the article “Art and the Proletariat”
wrote (and this reasoning was repeated in the editors’ introduction for
the journal Izo):
Artistic activity has existed and will (? N. Ch.) exist insofar as hu-
manity will exist (! N. Ch.); but only when it is left to itself (? N.
Ch.) will its conformity to its inner laws and its natural interests
have a real and inevitable social importance, and art can become
what it should be: a classless (! N. Ch.), highly organized, and
social weapon of cognition.
The working of material is not only the destiny of the artist. The
masses are becoming keen on the process of creation. There are
no more “temples” of art, or shrines, where the sacred absolutes
of priests reside, shrouded in incense. There are workshops, fac-
tories, mills, and streets where commodity values are created in
the generally festive process of production.
Art is the business of everyone; art is in the very pores of life itself;
life penetrates art, like a very prominent rhythm.
Some of these early ideas had already been put forward, as has been
shown, by our Russian friends; others were suggested by us first. But
the link between these attempts to define the task of the art of today, in
the struggling life of the proletarian capital and in the distant provinces,
isolated from that life, is characteristic. In connection with the real-
ization, as I have already remarked, we made progress—in our leisure
time—further, in connection with art practice, we were not aware of
those comparatively modest images, organically bursting through into
the reality of art, that were characteristic of the capital, stormily pulsat-
ing under the banner of the new construction.
Returning to our earlier definition of art, already in 1912 we read
(“Toward an Aesthetic of Marxism,” Irkutsk): “The creation of new
ideological or material values—this is the only reliable criterion, from
which dialectics can approach art.”
What have the latest theories brought to this approach to art?
There are two different corrections to be made.
First, not “creativity” but “production”—the correction is not es-
sential, but suggests the immediate task of today. And …
Second, this is not a damned division about “form” and “content,”
now that we are talking only about the function of objects. This correc-
tion is extraordinarily important.
But there are also inherent minuses.
First, having burst into production, our theoreticians have not even
asked themselves the question how precisely is an object to be created
(produced) through art? They do not possess a dialectical mode of
thought.
Second, they have not even conceived, with the power of their non-
dialectical method, so called ideological values (objects).
This has given rise to a crude vulgarization of materialism, a defi-
nite applied art, a lack of esteem for it, and a kind of dumbing-down
Under the Banner of Life-Building 145
Notes
Translator’s Notes
1. Nikolai Fedorovich Chuzhak was the pseudonym of the writer and
theorist Nikolai Fedorovich Nasimovich (1876–1939). The name
Chuzhak is derived from the Russian adjective chuzoi, meaning
“strange or alien.” Before the 1917 Revolution, Chuzhak lived in
Irkutsk, but during the Civil War, he moved to the Far East, be-
coming a member of the avant-garde Creation group, which was
based in Vladivostok 1918–20. In 1922 he moved to Moscow and
in 1923 joined the editorial board of Lef. He resigned in 1924,
but maintained contact with the journal. In 1929 he edited the Lef
collection, Literatura fakta. Pervyi sbornik materialov rabotnikov
Lefa, (Moscow: Federatsiia, 1929) to which he also contributed.
2. Proletcult is the acronym of the Proletarian Cultural and Educational
Organizations, which were set up in 1917 in Petrograd and early
1918 in Moscow, in order to promote the cultural development of the
working class, and the creation of a distinctly proletarian culture.
3. Semen Yakovlevich Nadson (1862–1887) was a Russian poet.
4. Alexander Sergeevich Pushkin (1799–1837), a Romantic writer, is
considered to be the founder of modern Russian literature because
he introduced vernacular speech into his poems and plays.
5. N.F. Chuzhak, “K estetike marksizma,” 1912.
6. Art of the Commune [Iskusstvo kommuny] was a weekly newspaper
published by the Department of Fine Arts within the Commissariat
of Enlightenment in nineteen issues between December 7, 1918
Under the Banner of Life-Building 147
and April 13, 1919. It was devoted to debating the aesthetic issues
raised by the Revolution. Creation [Tvorchestvo] was the journal
that the artist David Burliuk and the writers Nikolai Chuzhak and
Sergei Tretyakov published in Vladvostok in 1918, promoting Fu-
turism. Object [Veshch’/Gegenstand/Objet] was published in Berlin
in 1922 (only two issues appeared) by the writer Ilya Erenburg and
the artist El Lissitzky. As its title indicates, it was a trilingual pub-
lication, which was as concerned to disseminate Russian ideas in
Europe as to make Russians aware of developments in the West.
7. This is a shortened version of the famous paragraph that appeared
in the afterword to the second edition of Karl Marx, Das Kapital.
Kritik der politischen Oekonomie, vol. 1 (Hamburg, 1873).
8. This is a reference to the famous declaration of the Russian Futur-
ists, “A Slap in the Face of Public Taste,” 1912, signed by David
Burliuk, Aleksei Kruchenykh, Vladimir Mayakovsky, and Velimir
Khlebnikov, and published in a collection of the same name. For
a translation, see Anna Lawton (ed.), Russian Futurism Through
Its Manifestos, 1912–1928 (Ithaca and London: Cornell University
Press, 1988), pp. 51–2.
9. “Future consciousness” is my rendition of futurum, a neologism,
created by Chuzhak from the imported word futur, meaning “the
future,” and the Russian term um, which means “the mind” or “rea-
son.” In this instance, it evokes the notion of the new man, with an
enhanced intellect and worldview.
10. The Civil War began in spring 1918 when the regrouped Tsarist and
right-wing forces, supported by Western regimes, sought to wrest
power from the Bolsheviks. The fighting between these Whites, as
they were called, and the Reds (the Bolsheviks together with other
revolutionary activists) lasted until mid to late 1920, causing wide-
spread destruction and devastation.
11. Vladimir Vladimirovich Mayakovsky (1893–1930) was a leading
Futurist poet. “A Cloud in Trousers” (1915) was his first major
poem. Written from the point of view of a spurned lover, it chal-
lenged idealistic views of love and conventional notions of poetic
language by using street slang.
12. Acmeism was a literary reaction to Symbolism and included poets such
as Anna Akhmatova, Osip Mandelshtam, and Nikolai Gumilev.
13. Igor Vasilevich Severyanin was the pseudonym of Igor Vasilevich
Lotarev (1887–1941), who led the literary group of Ego-Futurists,
founded in 1911.
14. David Davidovich Burliuk (1882–1967) was a poet and painter
who was an active leader of avant-garde theory and practice during
the early 1910s.
15. According to Greek myth, Pygmalion was a Greek artist who fell
in love with his perfect female sculpture, Galatea, whom Aphrodite
brought to life.
148 N.F. Chuzhak