Kuba Snopek: The Latest Architecture and News

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In the mid-to-late 20^th century, a secular, socialist Poland served as the backdrop for the construction of thousands of Catholic churches. In their book Day-VII Architecture, Izabela Cichonska, Karolina Popera, and Kuba Snopek analyze the paradoxical facets of this architecture born at the intersection of secularity and religion, charting how its development was influenced by liturgical reform, political movements, and the growth of postmodernism. In the excerpted introduction below, the authors unfold this history, touching on the Second Vatican Council, Solidarity, the Iron Curtain, and more in relation to the development of Day-VII Architecture's ultimately unique postmodern style. The publication has collected photographs of 100 Polish churches built after the year 1945, accompanied by interviews with their architects. To read more about the authors' original Day-VII documentation project, which served as the groundwork for this book, be sure to visit the original article "These Churches Are the Unrecognized Architecture of Poland's Anti-Communist 'Solidarity' Movement."

The Moscow government has just launched the biggest demolition program in the city’s history. Its goal is to get rid of 8,000 5-story residential buildings constructed in the Soviet era—it is probably the biggest program of erasure of modernist architectural heritage in world history. The main assumptions of the plan, as well as the press comments following it, show that we have forgotten what modernism was about, and what the real values of this architecture are.

A few years ago I published an essay titled Belyayevo Forever, dedicated to the preservation of generic modernist architecture. I focused on Moscow’s microrayons—vast, state-funded housing estates built in the Soviet era. In the essay, I explained the spatial and cultural values these prefabricated landscapes had. I also speculated about how one would go about preserving architecture that completely lacks uniqueness. The essay ended with a provocative statement: we should put Belyayevo—the most generic of all Soviet estates—on the UNESCO heritage list.

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For nearly two millennia, European architecture was closely affiliated with and shaped by Christianity. Prior to the advent of Modernism, there was scarcely a style that was not promoted, or more likely defined, by the designs of churches. Such a hypothesis makes it difficult to imagine Medieval England outside the purview of Gothic Cathedrals, or Renaissance Italy as separate from its Basilicas. But with the Industrial Revolution and the economic and population growth that ensued, infrastructure and housing became the new symbols and necessities of cultural representation, finding their ultimate expression in the ease and simplicity of Modernism. The field of architecture, so long shaped and dominated by the church, had been subsumed by the changing concerns of a commercially driven society. Of course there were still churches being built, but the typology that once defined architecture in its ubiquity became novel and rare. Or so we’ve all been lead to believe.

Surprising as it might be, in the wake of World War II and under Soviet control, Poland built more churches than any other country in Europe. The majority were built in the 1980s, at a time when church construction was neither authorized nor forbidden, and as a result played a pronounced role in Cold War politics. The construction of these churches was a calculated affront to the proletariat-minded Modernism of the Soviets. In their project Architecture of the VII Day, Kuba Snopek, Iza Cichońska and Karolina Popera have sought to comprehensively document these Polish churches and the circumstances of their construction. Unique not only in how they defied the prefabrication and regularity of the Eastern Bloc, the churches were community-led endeavors that relied on local funding and input, long before these practices became buzzwords in 21st century architectural circles.

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What are the characteristics of preservation-worthy architecture? In his book "Belyayevo Forever: A Soviet Microrayon on its Way to the UNESCO List," Kuba Snopek finds uniqueness in the seemingly generic Belyayevo microrayon, and argues that in spite of its pattern-book design it is worthy of protection. In this excerpt from the book's first chapter, Snopek examines Belyayevo's predecessor - the Ninth Quarter of Cheryomushki, which was constructed in the 1950s as an experiment that would transform Soviet housing policy - finding it to be a place which challenges our preconceived notions about architectural heritage.

A foreigner’s first contact with Moscow might begin with Google Earth. Its virtual tour through Russia’s capital starts with a view of its radial-concentric plan: loops of circular roads radiating from the Kremlin are cut through with the straight lines of prospects (avenues) and streets leading from the center towards the outskirts. This general scheme is familiar to any European architect: many other cities have circular boulevards, straight avenues and ring roads.

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