When it’s gone, it’s gone …
Updated 5 March 2024 | First published: 16 September 2021 ~ Death of the House of Culture
Remembering Zalivino’s House of Culture. The space once occupied by the House of Culture is now just a bed of hardcore and thistles. Here is what it was like before they made a ghost of it. [First written in 2022; revised 2024]
We first noticed that there was more traffic than usual whilst we were sitting in the garden drinking tea. Although the road through the village goes nowhere, in other words the village is the end of the road, there is some light industry here, and so the odd truck or two passing by is understandable.
It was not until we walked to one of the two village shops, the one that is furthest away from us, that the reason for more trucks became startingly apparent. They were knocking down the House of Culture!
News had been leaked to us some time ago that the days of the House of Culture were numbered and that a demolition team was waiting in the wings. But it is one thing to know and another to see.
Where once had stood the concrete behemoth ~ aged, stained, neglected, pitifully dilapidated and inconsolably boarded-up ~ there was just a pile of rubble.
Death of the House of Culture
Some people say that my whole life has been built on demolition. I worked in demolition in my youth, demolishing airfields from the Second World War. Of course, being me, obsessed with the past and history, tearing up the runways and pulling down the buildings was a truly heart-breaking task, and yet, to coin a phrase, someone had to do it.
Besides, doing it gave me the opportunity to daydream of the lives and times of those who had lived on the airfields and all that had gone before, and yet, whilst I fully acknowledged this privilege, I could not quite elude the nagging thought that I was committing an act of cultural vandalism, which, of course, I was. Guilty as charged, as they say: guilty of destroying history, of wiping out the past, of erasing the nostalgic flags from the charts of people’s memories, the charts they would use in later life to navigate back to the days of their youth, and all I could say in my defence: “I was only following orders”. Now, who does that remind you of!
For as long as I can remember, I have been drawn to derelict buildings: the pathos and melancholy, the silent history, the ghosts of their past inhabitants. And the House of Culture was no exception. In the short time I had known it, I had developed an affection for this victim of the concrete age.
And why not? What it was and where it was, was no fault of its own. It had no more claim to responsibility than we have on the bodies we inhabit and no more say on location than we have when we are thrown, without consultation or mercy, into a world we cannot disown.
Even so, the architecture of the 1960s is not easy to love. It is concrete dominated and imaginatively challenged, no matter where in the world it is, and nowhere was this more apparent than in the Soviet Union, where both reinforced and pre-cast concrete were the darlings of the day.
The House of Culture was a progeny of its time: conceived, gestated and born into concrete. For a diminutive backwater village, built on bricks and wood and consisting of humble dwellings, this new community hall was both far too big and remarkably out of place, and all that it had to say for itself in answer to aesthetics was that it had some height and angular difference built into it at roof level.
What the House of Culture certainly was not was the rural equivalent of Kaliningrad’s House of Soviets. Indeed, not. For whilst both structures had concrete in common, in so far as each epitomised the architectural limitations that would later define an era, one was redundant before completed, whilst the other played a dynamic, indeed a vital, cultural and social role at the heart of the small community for which it had been expressly built.
Back in its day, in the 1960s, the House of Culture had literally been the cultural centre of the village. We heard tell of myriad uses, of concerts, parties, important civic meetings, dances, educational classes, theatrical and film performances; even the Moscow Ballet Company had played at the House of Culture!
But by the time we arrived on the scene, all of this was little more than a rapidly fading memory. The biography of the House of Culture was already out of print; all that was left was the cover.
‘Never judge a book by its cover’ is a fortunate proverb for the House of Culture, since its cover was ruined beyond redemption ~ scarred, torn, split, coming apart at the seams, ruined by time and human indifference.
And yet to judge it from its exterior would be to do it a great disservice. In its later, neglected years, it would be easy to confuse it with the building that it wasn’t, the House that Knew No Culture, but what remained of its spent interior told an entirely different story, as I shall now reveal.
Gaining access to the House of Culture was the proverbial piece of cake. The windows had been boarded over, but where there’s a will there’s a way, and wilful people on gaining access had hardly bothered to put the boarding back. Inside it was discovered that in spite of the natural decay and the inevitable wanton damage inflicted by the corrosive action of the human virus vandalism, remnants of the House of Culture’s former interior glory were all too poignantly evident.
Many of its original three-quarter-glazed wooden doors were for the most part still intact, including the grand, tall double doors that opened into the building’s central hall. They were even in full possession of their brass and fluted handles. The embossed Art Deco plasterwork, rising from floor to ceiling on the walls of the main auditorium, had retained the splendour of its sweeping curves. And many of the building’s functional attributes had survived degradation: original light fittings, lampshades, seats, benches and other abandoned items from the forgotten realm of everyday use had somehow weathered the storm that neglect and dereliction slowly but surely unleash.
But these items, as remarkable as their longevity was, palled into insignificance with the discovery of the grand artwork and bold embellishments bestowed on the House of Culture, partly in recognition of its importance to the community but more so as emblematic reminders that the village owed its existence to its long marine and maritime heritage.
I have already mentioned that the walls in the auditorium were decorated in relief curves of an Art Deco nature, that the doors stood tall and strong, their brass handles large and fluted, but now came the pièce de résistance. In the rear of the building, away from the road, it looked when viewed from a distance as though the windows had been fitted with stained glass. Only on closer inspection did it become apparent that the starfish, whale, octopus and other sea-dwelling creatures had been lovingly painted by hand onto each of the separate panes.
The naïve artistry exhibited in this work, which, please do not misinterpret me, was priceless to behold, transcended into excellence in a full-scale bas relief that occupied an entire wall, and which had as its choice of composition emblematic motifs intended as celebrations of the concept of harmonic unity between the resources of the natural world and the ordained and natural order of traditional family life.
Within this tableaux of interdependence is the mother tending to her child and the fisherman at work. The sea, a mythical figure rising out of itself, is drawing a bow across a stringed instrument, thus invoking art and culture, and in the act of doing so completes an ideological circuit that has nature in its purest sense, proletariat toil, family and spiritual harmony symbiotically unified. The fisherman, not merely rewarded for his hard and honest graft but moreover for his familial devotion, trawls a net that is symbolically more than a commonplace tool of labour. It is integral and organic to the supportive world to which he is wed in his role as natural provider.
The artistic oeuvre almost reached its apotheosis in the bas relief of Poseidon, who, in spite of his fall from grace and imminent doom, winked wryly and philosophically like the silent sentinel he surely was.
As evocative as these compositions were, it was the ceiling in the auditorium that brought home the full extent of the impending tragedy about to unfold, namely that in a very short time from now more than sixty years of talent, inspiration and history would be lost to the world forever, would irreversibly cease to exist.
And embodied within that tragedy was the loss of the sea itself, since they, the architects of the House of Culture, had turned the ceiling into the sea.
In looking up to the ceiling, you looked as one would have looked, were it humanly possible, from the bottom of the ocean, gazing up from the briny depths below to the bright blue waves and foam above. The ceiling was a masterpiece, an indisputable triumph. Even without the presence of the other artistic accomplishments, all of which in their own right verged on cultural splendour, the ceiling alone possessed the power to transform this chunk of non-descript concrete into a monumental cathedral, a place to come and give heartfelt thanks to the life-sustaining godsend that was the sea, upon whose heavenly beneficence the small community, which the House of Culture had faithfully served, had depended for its livelihood for centuries.
In the 1960s, and for many years thereafter, the House of Culture had been a place where people came to give thanks for all that they had been given, for all that they had worked for and for the community in which they lived, and really, although it all devolved to the sea, or, to be more precise, to the sustenance that the sea provided, the House of Culture was, in the last analysis, according to Soviet thinking, a proletariat’s palace.
R.I.P., and in affectionate memory, Zalivino House of Culture.
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