Owen Hatherley places Landscapes of Communism at an intersection of several modes: serious but not academic architectural criticism; political and social history, as reflected in a region’s built environment; companion for both travellers and residents; and thoughts on living in cities shaped by different social systems. Hatherley writes early on that he uses the term “communist” largely as a matter of convenience. The countries of Central and Eastern Europe ruled by socialist party-states look different from their counterparts in Western Europe, their cities have different landmarks and features. Although “communist” is hardly satisfactory as a descriptor, alternative terms are even worse: “Stalinist,” “state socialist,” “state capitalist,” or even just “Soviet.” This initial choice could stand in for much of the rest of the book. Hatherley is trying to put his finger precisely on things that are difficult to put one’s finger on, and the terminology is slippery across both space and time.
“The paradoxical nature of architecture in the Soviet Bloc, with its sharp, sudden zigzags of official style — from Modernism to classicism to Baroque to a bizarre despotic Rococo to Modernism to Brutalism and back — has long puzzled historians.” (p. 30) Indeed. Hatherley’s careful text, informed by personal experience of almost all of the sites discussed, and copious photographs (three cheers for the digital photography and advances in printing technology that have made this possible and affordable) begins to make sense of the paradoxes involved. Because building in communist countries was always “an architecture parlante, a speaking architecture — one that constantly tells you about the state it represents,” (p. 30) speaking sensibly about what was built requires knowledge of both the history and the politics of the Bloc. Hatherley borrows a framework from Soviet architectural historian Vladimir Paperny, who proposed two cultures competing within the system across time, opposed to each other and supplanting each other in turn as personalities and doctrines in the communist parties fought for ascendancy. Paperny “called the Stalinist style ‘Culture Two,’ contrasting it with the future-oriented ‘Culture One’ of Modernism.” (p. 30) The changing dominance among the two over time, their dialectic as it were, explains much about cities under communism. “Culture one was obsessed with movement, wanting its cities to be fast, instant, disposable, dynamic; Culture Two was equally fixated with immobility, preferring its buildings to be monumental, solid, massive, immovable. Culture One built horizontal blocks of flats, long, low and linear; Culture Two opted for the vertical, creating skylines of spires and state offices which rose, step by step, like pyramids and ziggurats.” (p. 30)