Lace is not typically viewed as high art. It is more of a decorative or utility object found under vases and on windowsills or as an ornament on garments. Historically speaking, it was often seen as a luxury product due to its hand-made origin that involved acquired skill. As a decorative object, its place in modern culture is tentative, however. Lace has been commonly linked to handicrafts, home industries and to folk art. At the beginning of the twentieth century, however, new themes and approaches to lace began to be explored and Emilie Paličková Milde (1892–1973) is one of the key examples of a designer who experimented with lace as a form of artistic expression.
This month’s artwork has a double aspect. Primarily, it is a piece of design consisting of white porcelain plates, dishes and cups. Yet it is also a black and white photograph that depicts the set, highlights its qualities, and advances its presentation. It is an example of co-operation between the designer Ladislav Sutnar (1897–1976) and the photographer Josef Sudek (1896–1976). The two collaborated on many images depicting and advertising Sutnar’s porcelain sets, glassware or cutlery. While this article pays attention to the role of photography in communicating design, its main focus is the porcelain set. What is of particular interest is the place it occupied between commerce and art in the attempt to elevate the aesthetic standards of a regular Czechoslovak home.
Built in 1928 on one of the slopes of Zlín’s hilly and quite bare landscape, the family home of Berty and Fanuška Ženatý became known as The American House. It was a replica of a house that the couple owned in the United States, where they had lived and worked for a few years. The villa was rebuilt in the new location upon the wish of the manufacturer Tomáš Baťa (1876–1932) for whom it was meant to serve as a model house that could be easily replicated for the employees of his factories.
According to the Merriam Webster dictionary, a negrophile is ‘someone (especially a white person) who is very sympathetic to or supportive of Black people, their culture, or their rights and interests.’ The levels of sympathy and support may, indeed, differ and be open to interpretation. Negrophilia, then, is the attraction to Black culture and Black people, often linked to the fascination of the interwar avant-garde with Africans and African Americans in European metropolises. Between the wars, Black culture became a subject of inspiration, captivation but mostly exploitation by many writers, poets, painters, musicians, or dancers from Paris to Prague.
‘In Zurich, the head of a hospital dismissed a female attendant because she had her hair cut short. Would it be possible for the female head of a hospital to fire a male attendant for this reason?’ asked Adolf Loos (1870–1933) in his response to the question ‘Kurz oder lang – männlich oder weiblich?’ (Short or long – masculine or feminine?) posed by the Viennese newspaper Neue Freie Presse in 1928. Subtitled ‘Comments from prominent artists on the women’s fashion crisis,’ the questionnaire appealed to seven respondents – six men and one woman – for their views on the recent trend of women having short haircuts. Loos’s response was the odd one out, because he saw no reason to even ask such question. While it would be a stretch to portray him as a defender of gender equality, Loos’s argument for the short haircut could be seen as part and parcel of his belief in modernity and the practicality of design. All the other respondents were much more critical of the short hair, citing as problems the masculinisation of women, slavery to fashion, or the need to look after a short haircut much more. The actress Lili Marberg (1876–1962) also noted that while she could see the benefits of short hair for sports, it did not go well with evening dresses, which she liked wearing.
The ‘crisis of women’s fashion’ was a phenomenon widely discussed not only in Austria but around Central Europe at this time. At the same time, short hair in the form of the bubikopf (a bob) became a symbol of women’s emancipation, modernity and their liberation from the tradition of the home-bound woman. It, nevertheless, quickly gained new connotations and apart from signifying freedom, the short hair quickly became associated with a lack of femininity, with promiscuity, and even Jewishness. In Czechoslovakia the symbolic cutting of long hair became the main subject in a poster promoting an exhibition on women’s modernity called The Civilised Woman. The exhibition, which took place in the city of Brno at the end of 1929 and beginning of 1930, tried to put forward a vision of the modern way of dressing for women.