For Raimund Abraham architecture ‘was a device to elevate the sacred with the profane.’ Throughout his career drawing was a powerful tool in exploring his architectural vision, in his own words ‘as an architect it is very important that you distinguish between different realities. There’s the reality of the drawing and the reality of the building. So one could say, or at least it is the common belief that architecture has to be built; I always denied that, because ultimately it is based on an idea. I don’t ever need a building to verify my idea. Of course, what with a building is more its vanity and actual physical experience. But I anticipate; I wouldn’t even build it if I could not anticipate how it would be.’ (Taken from the full logos interview below).
For me Raimund’s ideas on the
differing realities of architecture resound very deeply with the ethos of many
ideas I have discussed in this blog. Architecture is not only a built reality
but has another reality that exists within the mind of the creator (and once
built it is recreated in the subjective experiences of the observer), drawn
realities here are equal and often more powerful than their built counterparts.
All great physical architecture points towards this inner experience in one way
or another, perhaps this is what Raimund meant by to be successful at making
architecture the ‘sacred must prevail.’
I hope you enjoy this inspiring
interview:
A Conversation with Raimund Abraham with Gregory Zucker taken from LOGOS INTERVIEW
Q:
Earlier, we spoke about the difference between architecture and “buildings”.
Could you explain what you meant?
A: I
consider architecture a discipline, not a profession. Considering the classic
periods of architecture, architecture was more or less confined to the sacred
and political power. Architecture represented a spiritual device and now it is
considered that it should merely ornament our lives.
I
think the major break in history occurred at the beginning of the twentieth
century. When the old social or the known social structures collapsed: no more
monarchies and a new society emerged. With that new society entered an
evolution in technology. You had new programs so architecture became synonymous
with the new ideologies and the power of the worker in work more than
celebrating the sacred, so, for example, you had the factories and workers’
housing. Now it appears that almost any domain can be expressed through
architecture. Maybe this is true. Yet, for me architecture’s role is to elevate
the profane with the sacred. If you succeed in making architecture, the sacred
has to prevail. That means that in the most profane or the most pragmatic
program, the program always has to succumb to this period of the sacred whether
it is a small house, a cathedral or a temple.
It
is the nature of making things which I believe is the true foundation for any
artistic discipline, whether it’s film-making, architecture, painting, or
sculpture. This whole “making” is challenged by new technology. The technology
is totally divorced from the “making” because ultimately you make things with
your hands. When I met Jonas Mekas and other experimental filmmakers, I was
inspired by the idea that you only need a camera to make a film. Similarly, you
can reduce the making of architecture to a piece of paper and a pencil. Even if
I don’t build, when I make an architectural drawing I construct it so I always
anticipate the physicality, the decay, the atrophy of material in the metal so
this has to do with making. There’s incredible precision. The beautiful
mystery of architecture is rooted in the precision of how to put one stone on
top of the other. It’s not the stone itself; it’s the cut in between the
stones, the seam. The precision of the emphasis is the principle of structure.
How they are joined or how they are divorced.
As
an architect it is very important that you distinguish between different
realities. There’s the reality of the drawing and the reality of the building.
So one could say, or at least it is the common belief that architecture has to
be built; I always denied that, because ultimately it is based on an idea. I
don’t ever need a building to verify my idea. Of course, what with a building
is more its vanity and actual physical experience. But I anticipate; I wouldn’t
even build it if I could not anticipate how it would be.
Q:
Once the building is actually built the public is forced to deal with it. How
should architecture relate to the public?
A: It has to
relate to program. Without program you can’t have architecture, but the program
has to be translated; it has to be challenged by the ideal of the discipline.
So the program can never dominate. It’s a conflict, which, of course, does not
exist in film because film is done and then it is shown to the public. It is
self-contained, while architecture is not because when it is built it is the
offered for use. It all depends on how you define “use’” philosophically.
‘”Use” can either be a celebration of function, which ultimately in its optimal
implication would be a Fascist result because it would be completely covered by
how the program had been implemented. So in architecture I think the program
has to be reinterpreted. Even on a very basic level. For example, when the
artists discovered the lofts in New York, completely new ways of living were
offered because they had universal space. If you compare loft-living with an
apartment where you have an entrance, you have a living room, a bedroom, and a
bathroom, your life is defined by the nature of the rooms. Thus, the more, I’d
say, bourgeois inhabiting those spaces becomes. It’s more oppressive because
then life becomes a habit and I believe that architecture has a role of
challenging that habit at all times. It becomes a creative force in your
life. Architecture has that ability, otherwise it would just be too oppressive,
too influential, and perhaps it would dictate the way you behave in
space.
In
order to build something you have to violate the site. You dig a hole in the
ground, which means you violate. That’s why the Indians only build teepees or
build their permanent structures of stone on the rocks and never violated out
of respect for the earth. So there is this conflict between the structure and
the site. The reconciliation is that you create the formal conditions, a new
equilibrium. The equilibrium you have intervened into and disturbed has to be
reconciled. That is really the role of architecture.
Q:
And what about your project in China?
A: Like many
other sites in China, they have erased all traces of what was there before. So
I had to create my own memory. Instead of intervening in a landscape, as I
discussed before, I had to imagine the block, with houses, whatever function it
had and then I carved into the block. So the block became actually an extension
of the earth. And then of course the challenge was how to geometricize that. It
was an emotional act from the first moment I held that chisel; that chisel bit
the block, then I started to translate that emotional topography into a
constructible geometric landscape. And so every single point in the landscape
now is defined.
Q: I
see, but you’re dealing with a culture that has a very long history of
architecture.
A: This
history is completely ignored by the present so-called ruling class. I feel
like China wants to do, or is more or less successfully doing, what took the
industrialized world, like America, a hundred years. They’re doing it in ten
and, of course, there is a consequence. The culture is in danger. The only part
of their culture that you can still sense is their food.
The
real conflict is between the land and the city. All this progress, this
obsession with reaching the top level of progress in industrialization in the
world leaves all the peasants behind. Eighty percent of China is made up of
peasants. This is also the lifeline for the country and there’s no program of
how to cope now with that conflict of the poverty in the country and the new
wealth in the cities. It’s apocalyptic out there. Beijing was a horizontal city,
only pagodas, and the architecture was visible or reached above the horizon of
the houses. Now they just have left a small portion of it, which is now being
gentrified; its becoming like a SoHo and so that’s what you witness there.
Q: I
am interested in hearing your critique of the project at Ground Zero, as well
as hearing your explanation for the design you proposed.
A: There was
no hope from day one that the commercial world would really go for an
architectural gesture that would be as radical as the event they claimed 9/11
was. Instead of saying, “Okay, now Mr. Silverstein, let’s get you some
architects to build the most efficient commercial buildings there,” they tried
to cover their intentions by saying, “Okay, now we need architecture.” From day
one, the project was a disguised commercial site plan. It is very clear that
when the pragmatic force starts to dominate that process, they will do whatever
they want and then more or less declare the imprints of the two commercial
towers as sacred because of the original event. I think that is blasphemy. It’s
a fake…you see that’s what I called it at the beginning: the necessity of
architecture to celebrate the sacredness; this is just the opposite. It’s fake
sacredness.
What I made
was a metaphoric proposal. I just had three gigantic blocks which formed three
walls, parallel walls on the side, and then I chose the moments when the event
occurred, when the first plane and the second plane hit the towers. Then, when
the first tower collapsed and when the second tower collapsed, simply as
moments of an event. I located the sun vertically and horizontally for each of
those time frames. I cut through those three walls in that angle of the sun.
So, in a way, you caught the moment, a moment without any kind of a narrative
reference. When you would be standing in that cut, at that particular moment in
time, the sun would hit you. The architecture would celebrate and essentially
revive that space and time, which became synonymous.
