In a recent newspaper comment article, Simon Jenkins, former trustee of the Architecture Foundation, former deputy chairman of English Heritage, current chairman of the National Trust, deplored the English ‘cult of the ruin’, which leads us to the antiseptic preservation of historical ruins, where close cropped ‘nationalised grass’ stops three inches short of the stabilised masonry – a description many will instantly recognise as characteristic of English Heritage’s wind-swept ruined choirs – whilst we dutifully reject any attempt to put our historic derelicts to any active use or, yet worse to some minds, ‘restore’ and rebuild them as the Victorians might unhesitatingly have done.
As in so many of our present cultural problems, the Victorians provide precedents for both the malaise and the solution. Simon Jenkins might have cited the Society for the Protection of Ancient Buildings as a guide to a humane solution. Founded in 1877 by William Morris and other members of the Pre-Raphaelite Brotherhood to oppose Victorian restoration of historic buildings to a supposed (and often spurious) ‘authentic’ state in which they were thought to have existed at some arbitrarily chosen point in their history, the society, in the spirit of ‘anti scrape’, campaigned against the destruction of those accretions of physical adaptions and maturings that embodied the history of the human use of the building over the course of its existence – the patina of buildings, one might say. It believed historic buildings should be kept in good repair, put to sympathetic use, and physically adapted if necessary, but that any additions should be frankly modern and not attempt to disguise the distinction between the new and the old. Protection, not preservation.
In this, as in his concern for the state of manufacturing, and especially for the condition of furniture making that was expressed in the Arts and Crafts movement, Morris, like Ruskin and other like-minded contemporaries, emphasised the human, not just the aesthetic aspect of the culture, art and craft of their time.
The SPAB continues to this day, still requiring each member to subscribe to Morris’s original manifesto, though at times it may seem that the humaneness of the society faces a tidal wave of professional and commercially motivated restoration experts and materials suppliers. Yet it perhaps preserves the original spirit of its foundation better than that other survival of Morris’s efforts, the Arts and Crafts Exhibition Society, which has renamed itself the Society of Designer Craftsmen, and about which I have commented somewhat critically in an earlier post.
As for that other English institution over which Simon Jenkins holds some sway, the National Trust, it too was founded, at the close of the nineteenth century, by people whose concern was for the well-being of people in the physical and cultural landscape, and, as such, they were the successors of Morris and his socialist-minded contemporaries. It was only in the mid-twentieth century that the Trust began to devote so much of its energies to the preservation of the English country house, with which it has come to be so much associated in the public mind. That effort, in its own way, also laid much emphasis on the preservation not only of the buildings but of the material and detritus that embodied the lives of their past occupants, regardless of high aesthetic merit – everything from the Rubens to the elephant’s foot umbrella stand. A corollary of that was the desirability of maintaining the occupants in residence where possible, even if in reduced domain – something that was, we are told, later to lead on occasion to friction between the ‘owners’ and the Trust’s professional advisors and staff. Nevertheless, on another level the contextualised preservation of the art of the past, the only realm in which the cash-strapped post-war English could compete with the purchasing power of American and other foreign public and private art buyers, did achieve remarkable professional cultural and commercial success in opposition to the isolated, anaesthetised presentation of the cultural object in a museum environment – the cult, if not of the ruin, at least of the artefact.
For the masses, for whose benefit the Trust was originally established, this country-house culture came to be expressed in the ticketed-entry, exit-through-the-gift-shop ethos – a far cry from the cultural and social concerns of the young fogeys who had ‘saved’ the country house, but an essential prop to the political and commercial well-being of the Trust today.
In our own little realm of furniture making, we have an interesting conjunction of the historic and the modern in the Worshipful Company of Furniture Makers, an association active in the affairs of the industry at every level including that of the small designer-maker and bestowers of the Guildmark, something about which I have commented in a few posts on this blog. This ancient sounding company was founded in the 1950s with full subscription to the arcane trappings of the City of London Livery Company – an relationship that such groups in modern economic life as public relations practitioners, international bankers, tax advisers, management consultants and security professionals have, in recent years, been anxious to establish. Move over, cordwainers and tallow chandlers.
