{"id":16312,"date":"2021-06-08T19:22:03","date_gmt":"2021-06-08T17:22:03","guid":{"rendered":"https:\/\/stadtsprachen.de\/en\/?post_type=stsp_text&p=16312"},"modified":"2021-06-08T19:22:03","modified_gmt":"2021-06-08T17:22:03","slug":"the-bauhaus-tel-aviv-houses-of-refuge","status":"publish","type":"stsp_text","link":"https:\/\/stadtsprachen.de\/en\/text\/the-bauhaus-tel-aviv-houses-of-refuge\/","title":{"rendered":"The Bauhaus, Tel Aviv & Houses of Refuge"},"content":{"rendered":"

The many Hebrew words without an English equivalent tend to be those\u2014like davka<\/em> and stam<\/em>\u2014that capture the idiosyncrasies of a culture in which emotional access is immediate and free of filters such as etiquette\u2014and thus are stubbornly untranslatable. But tel<\/em> is not such a word. It\u2019s just a noun, and yet it\u2019s still hard to translate, not because it doesn\u2019t transcend the barriers of language, but because there just doesn\u2019t seem to be a word, among the several hundred thousand in English, that means, precisely, \u201ca man-made hill covering the remains of an ancient settlement.\u201d Or at least one that isn\u2019t some obscure archeological term, that can be wielded lightly the way that, in Hebrew, you can rattle off the proper place names of various locations in Israel, such as Tel Hai, Tel Megiddo, Tel Nof and, most notably, Tel Aviv.<\/p>\n

Certain dictionaries will approximate tel <\/em>with barrow, which (I learn) refers to mounds of earth covering prehistoric tombs, but somehow \u201cBarrow of Spring,\u201d with its creepy aftertaste of bones and graves, is not a fitting translation for Tel Aviv, a city that is defiantly alive. Others will lazily render tel<\/em> a hill, but this word, with its neutral, pastoral implications, doesn\u2019t do justice to the short Hebrew syllable that points deliberately to elevated earth that is the consequence not of God or Nature\u2019s paintbrush, but rather of the messy millennia-spanning human will to build and colonize, again and again, upon the rubble of a previous settlement, which was itself constructed upon the remains of another, so that eventually, after centuries of life and death, of determination and destruction, of cities and villages that developed and prospered only later to be forgotten, buried, patched over, overcome by time, what is left is nothing more than a smooth swelling of the surface of the earth. In this part of the world, many bumps in the landscape, if you dig a little, dislodge the ghosts of a dozen tribes and a dozen languages and a dozen different stories of glory and defeat, but appear, from every angle but below, as though they have been there, always, just like that. And so, just like that, on the heels of the 20th<\/sup> century, another city was founded on the shores of the Mediterranean, at that historically turbulent junction of Europe, Africa and Asia, and was bestowed a title that invokes renewal and rebirth atop a heaping mound of the hidden ancient world. The only problem is that the title, in this case, is a lie. Tel Aviv is the rare city in Israel that is unquestionably new.<\/p>\n

A century after its founding, and Tel Aviv, with her hot Middle Eastern summers and mild Mediterranean winters, busy bicycle paths and tireless pedestrian life, construction cranes and drilling, is in the midst of wild, rampant growth. The population is, for the most part, self-righteously secular and politically aloof. Caf\u00e9 culture is part of the daily routine, in all the city\u2019s diverse micro-neighborhoods. Nightlife is a temptation all week long and stirs late \u2013 very late. The gay presence is prominent and dominant. Much of life happens outside \u2013 on the streets, on rooftops and balconies, in caf\u00e9s and pubs with outdoor seating. Everything is outrageously expensive compared to local salaries, yet you still have to fight for an empty seat at a caf\u00e9 on a Monday night. (If Berlin, famously, is poor but sexy, then Tel Aviv is irresponsibly overextended but sexy.) The beach is never more than a few blocks away, a sacred spot for a sunset beer or a morning run, except in August, when the temperatures soar and the French tourists invade. The natives retreat indoors to their air-conditioned sanctuaries, stepping outside only after sundown, while the Europeans tend to their sunburnt flesh. The sky is dependably desert clear and just the right shade of Levantine light blue, a hue that a friend from Beirut was able to pin down perfectly as we sat on a ledge in Nepal years ago, looking up at a very different celestial blue, sentimentalizing indulgently about the colors of our Middle Eastern homes, wondering aloud if we would ever be able to compare skies in the others\u2019 home city, to which I replied, \u201cMaybe our grandchildren.\u201d<\/p>\n

Jewish immigrants had already been pouring into Palestine, ruled by the Ottomans and later the British, since the early nineteenth century. Many settled in the small, crowded Arab-populated ancient port of Yaffo, with its decrepit infrastructure and harsh living conditions. The influx of newcomers to Yaffo aggravated both the cramped conditions and Arab resentment. So in 1909, the year now considered the official birth of Tel Aviv, 66 families ventured 25 kilometers north, where the land still hugged the sea but where there was nothing but wind-blown ridges of sand, with an idea for a better way of living. They bought twelve acres of dunes from a local Bedouin clan, and divided the plots amongst themselves by lottery using seashells from the beach. Their vision was to build the first Garden City, with houses and greenery and open, untouched spaces \u2013 spaces that would one day coax the sea winds to wander through windows and balconies and domestic backyards.<\/p>\n

Within a year there was a working water system in the fledgling settlement by the sea. Throughout the 1920s and 30s waves of immigrants continued to populate and develop the community. They arrived from the outer reaches of Europe, North Africa, Asia Minor and the eastern Arab world. But the architects and urban planners that would design this future city came mostly from the educated classes of the eastern empires of Europe\u2014cultivated in the esteemed German schools, in the esteemed German ways. Whether fleeing hatred or pursuing an ideal, they came to the Levant searching for a home, and in the process began laying down houses made of bold German ideas.<\/p>\n

At the time Europe was still shaken, tending the wounds of the Great War. But on her fertile, blood-drenched soil many radical movements were hatching\u2014Russian Constructivism, Dada, Surrealism and the Dutch De Stijl to name a few. As the Weimar Republic was sliding into ominous decay, it was also swelling with artistic experimentation. These were the glorious decades of German Modernism \u2014 its architectural incarnation was the Bauhaus<\/em>, or, literally, \u201cThe House of Building.\u201d Either directly or indirectly, all the designers and planners who came to Tel Aviv were molded by this ideology. So much so that today, to appreciate the aesthetic vision of the Weimar avant-garde, you must come, curiously, to Tel Aviv. Her collection of German Modernist structures\u2014the largest in the world\u2014even makes Berlin sigh.<\/p>\n

The Bauhaus school of architecture and design was founded by Walter Gropius in Weimar in 1919, moved to Dessau in 1925, and reached its third and final home in Berlin in 1932, where it was quickly shut down by Hitler\u2019s newly elected regime. The movement represented a political, social and aesthetic ideology attuned to the industrial upheaval transforming the Western world. The 19th<\/sup> century introduction of machines into production processes had begun the slow disintegration of the craftsmen and artisan classes in Europe. It was changing how products were made and who made them, how they looked and felt, their materials and textures. Yet these thinkers rejected the romantic idealization of handiwork that impelled many other movements of their time. They accepted the inevitably of the machine, but believed that we, the human race, had to crack the formula for an existence in which machines serve us, free us, save us from the pain of human toil, instead of generating broken, industrial societies that subjugate us.<\/p>\n

The Bauhaus was universal in outlook, believing that its tenets transcended region and culture, and that its design principles should be adapted to local conditions, which is why it is often referred to as the International Style. In Tel Aviv, for example, almost all the first Bauhaus buildings were whitewashed to deflect the unforgiving sun, a practice not common in Europe, which gave birth to the nickname The White City<\/em>.<\/p>\n

But the fertile decades of the interbellum era culminated in another grand European war, one that would forever complicate the Jewish people\u2019s relationship with the German state and her symbols, one that would hasten the urgency for Jewish nationhood, and that would ultimately trigger the formation of a state. The past seventy years of statehood, however, have been accompanied by seventy years of intermittent war, crafting a culture in which security issues top national priorities. And so, until recently, the long-term vision that motivated the pioneers of Tel Aviv building in the 1920s, 30s, and 40s\u2014and the sensitivity that is essential to such delicate endeavors\u2014had long been abandoned. It is the sort of issue, along with the environment and the arts, that rarely makes it far in debate once the \u201cwe have bigger problems\u201d card is dealt.<\/p>\n

While the last two decades of growth and prosperity have started to soften this hardline pragmatic stance, Tel Aviv\u2019s housing shortage and rising demand continue to nurture a market where rents are high, buildings are neglected, and property owners are largely unaccountable. And so today, despite the Bauhaus restoration effort that began in the 1990s, the beautification process is slow and expensive and outrageously bureaucratic, which means that much of the white, glittering city\u2014the living, breathing ode to the legacy of the Bauhaus\u2014is still more of a beige, peeling one.<\/p>\n

And yet, if you can see past the discolored walls and decaying facades, you will find, in front you, a thousand mutations of the understated glamor and rigorous idealism of 20th<\/sup> century Teutonic minimalism, subtly tailored to a Mediterranean climate. You will find, in front of you, the vision of a generation who\u2014before the wars, before the six million, before the bomb that would forever stain the courtship between man and machine\u2014a generation who wrestled with the complexities of industrialized life, who believed that if we were careful with our modern tools, we could avert enslavement to the mechanized world and achieve a sublime freedom, and who built houses that were supposed to save us all.<\/p>\n

***<\/p>\n","protected":false},"excerpt":{"rendered":"

The many Hebrew words without an English equivalent tend to be those\u2014like davka and stam\u2014that capture the idiosyncrasies of a culture in which emotional access is immediate and free of filters such as etiquette\u2014and thus are stubbornly untranslatable. But tel is not such a word. It\u2019s just a noun, and yet it\u2019s still hard to […]<\/p>\n","protected":false},"featured_media":15875,"template":"","categories":[12,41],"class_list":["post-16312","stsp_text","type-stsp_text","status-publish","has-post-thumbnail","hentry","category-non-fiction","category-texthelden"],"yoast_head":"\nThe Bauhaus, Tel Aviv & Houses of Refuge - stadtsprachen<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/stadtsprachen.de\/de\/text\/the-bauhaus-tel-aviv-houses-of-refuge\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:locale:alternate\" content=\"de_DE\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Bauhaus, Tel Aviv & Houses of Refuge - stadtsprachen\" \/>\n<meta property=\"og:description\" content=\"The many Hebrew words without an English equivalent tend to be those\u2014like davka and stam\u2014that capture the idiosyncrasies of a culture in which emotional access is immediate and free of filters such as etiquette\u2014and thus are stubbornly untranslatable. But tel is not such a word. 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