Transitional Spaces in Architecture and Psychoanalysis — a Site-Writing Jane Rendell, the Bartlett School of Architecture, University College London

May mo(u)rn: transitional spaces in architecture and psychoanalysis — a site-writing Jane Rendell, The Bartlett School of Architecture, University College London Abstract Addressing the architectural concept of the ‘social condenser of a transitional type’, the research traces this idea’s progress from the Narkomfin Communal House in Moscow (1928–29), to Le Corbusier’s Unité d’Habitation in Marseilles (1947–52), to the Alton West Estate in London (1954–58). At the same time, with reference to the work of Sigmund Freud, D.W. Winnicott, André Green and Jean Laplanche, the research investigates the inherently spatial vocabulary of psychoanalysis, in particular notions of the transitional space of the ‘setting’. This physical and psychic scene of the psychoanalytic encounter is shown to offer new approaches for understanding relationships between subjects, objects, concepts and sites in architectural historical research and practice. **** This essay is woven together out of three transitions: a sequence of theoretical insights drawn from psychoanalysis concerning the transitional spaces which exist in the relationships between a subject and his/her objects; alongside a series of transitions from one architectural space to a second and then a third; and next to a third strand — one which narrates the story of an arts and crafts building in London’s green belt and the photographs of modern architecture I found within it — which aims to dissolve the frame of the story by recounting the writing and rewriting of this essay in response to its many tellings.1 The psychoanalytic strand charts a particular set of ideas around transitional objects and spaces: starting out with Sigmund Freud’s reflection on how the first object is also the lost object in his work on mourning and melancholia; before moving to D. W. Winnicott’s notion of the transitional object as the object of the first relationship, and the transitional space it occupies between the internal psyche and external world; and then to André Green’s work on the setting, ‘a homologue’, in his own words, for the analytic object positioned at the space of overlap between analyst and analysand, inside and outside; and ending with Jean Laplanche’s critique of Freud’s understanding of mourning, and his own concept of ‘afterwardsness’. The architectural strand examines transitional objects and spaces in terms of Moisei Ginzburg and Ignatii Milinis’s Narkomfin Communal House (1928–9) in Moscow, whose design was influenced by Le Corbusier’s early work, but which in turn inspired aspects of his Unité d'Habitation (1947–52) constructed in Marseilles some 20 years later. Certain principles of the Unité were then adopted and adapted in some of the public housing schemes built, following the Second World War, by the Welfare State in the United Kingdom, specifically the Alton West Estate in Roehampton, London (1954–8), designed by the London County Council. The Narkomfin was designed as a ‘social condenser of the transitional type’, whose transitional status came from its intention, to help a bourgeois society transform into a revolutionary one. Historically, the Unité occupies a transitional space in the transformation of the social condenser from its invention in Moscow to its later reworking in London. The third strand, located in a transitional space between psychoanalysis and architecture, gives voice to May Morn, an Arts and Crafts house in London’s green belt and the decaying photographs of modern architecture I found there one morning in May. The essay is conceived of as a site-writing, a practice of critical history that searches for the most appropriate manner in which to try to articulate the position of the writing subject and her choice of objects of study and subject matter — intellectually, creatively, critically, emotionally. I am interested in investigating the sites between the historian-critic and the work, not just the material sites of production and reception of an architectural work, but also those imagined and remembered, near and far. Site-Writing is an attempt then to explore a form of situated criticism, to investigate the position of the critic, not only in relation to art objects, architectural spaces and theoretical ideas, but through the site of writing itself.2 Arguments in site-writing are not necessarily organised as linear and sequential, rather I see the arrangement of the structure of a piece of writing as a form of architecture, a spatial configuration, where the writing aims to perform the spatial patterning suggested by the architectural conditions and psychic states being investigated through the research.3 This interest in site-writing as a critical spatial practice, in the composition of words in relation to one another, on a page, in a book, at the window, operating through devices which I consider to be spatial, such as voice, framing, view point, returning, is no doubt influenced by my early training as an architectural designer. I certainly think of writing as a creative response to a brief, which can combine different kinds of reaction, from a critique to a response that operates at the level of spatial proposition, and on to those which are more intuitive, emotional, associative, dreamy, meandering, out of place. Fascinated by how the spatial and often changing positions we occupy as critics — materially, conceptually, emotionally and ideologically — create conditions — situations — which make possible acts of interpretation and constructions of meaning, my practice of ‘site-writing’ operates in the interactive space between architecture and the user of his/her architecture, as well as the historian-critic, his/her essay and reader who comes next.4 I’d like to begin this essay now with Frederic Jameson, who writes: It is in detecting the traces of that uninterrupted narrative, in restoring to the surface of the text that repressed and buried reality of this fundamental history, that the doctrine of a political unconscious finds its function and its necessity.5 Here I will suggest that architecture’s political unconscious can be explored through the three sites, the psychoanalytic ‘setting’, the architectural ‘social condenser’, and the practice of ‘site-writing’. Jameson’s term ‘the political unconscious’ calls for a form of literary criticism that explores the tensions of class struggle, not through vulgar Marxism but through mediation. If the unconscious is able to play a political role in producing a reading of a literary text that brings class struggle to the surface, what are the possibilities and processes of a criticism that would allow for the political unconscious to emerge in architecture? May Morn The house is beautiful — a one-storey building, with a square plan — born at the birth of modernism in the aftermath of the First World War. It embodies the values of early English modernism, of the Arts and Crafts movement: ‘truth to materials’ and honest craftsmanship From the road it looks a little unloved, in need of some care and attention. Up close it is clearly derelict, almost in ruins We enter a room with windows at each end. Curtains are falling away from the runners. The fabric has been soaked overnight and is drying in the spring afternoon sunshine. On the window sill and spilling over onto the floor are piles of old magazines. The pages are stuck together and disintegrate if you try to pull them apart There are some photographs of buildings. One is particularly damp; the corners are soft, the surface is wrinkled. It shows a tower block, just completed, empty and pristine, a moss green utopia, the modernist dream dispersing as it soaks up spring rain6 The Lost Object The affect corresponding to melancholia is that of mourning — that is, longing for something lost. Thus in melancholia it must be a question of a loss — a loss in instinctual life.7 Freud first mentions melancholia in 1894, in ‘Draft D. On the Etiology and Theory of the Major Neuroses’, where melancholia (linked to mania) is noted as one of seven features in his morphology of the neuroses.8 Writing very shortly afterwards in a letter to Wilhelm Fliess, Freud starts to develop his theory of melancholia,9 and associates it with loss of instinct, but although much of Freud’s conceptual thinking on loss took place during his research on hysteria in the early to mid-1890s, he did not return to address melancholia until over 20 years later. In his paper ‘Mourning and Melancholia’, written in 1915 but not published until 1917, Freud defines mourning as a reaction to the loss of a loved person or ideal, but notes that while there is nothing about mourning that is unconscious, ‘melancholia is in some way related to an object-loss which is withdrawn from consciousness’.10 He writes: In melancholia the relation to the object is no simple one; it is complicated by the conflict due to ambivalence […] In melancholia, accordingly, countless separate struggles are carried on over the object, in which hate and love contend with each other […] The location of these separate struggles cannot be assigned to any system but the Ucs., the region of the memory-traces of things (as contrasted with word-cathexes). 11 In Freud’s later understanding of melancholia he differentiates it from mourning; for him, mourning is a process where a subject comes to terms with the loss of a loved object despite having a strong unconscious attachment to it, whereas in melancholia the subject cannot integrate the loss and instead the ego identifies with the lost object, resulting in self-persecution. Today melancholia might be better described as depression, an emotional condition connected to a loss of self-esteem. In Freud’s melancholia it is not so much that the subject is not able to mourn the loss of a particular person or thing, but rather that the subject becomes attached to the experience of loss itself.

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