Here, a series of geometric volumes—cubes, cylinders, and so on—was chosen to represent elements of the natural landscape, such as trees and water. Through a consistent use of these forms, the story of the inhabitants of Quebec was told—for example, how they harnessed the natural elements: water, forest, mines. The consistency of the symbolic, allegorical key reduced confusion, making the visit easy. Naturally the visitor should have had the key; but if he did not, he could simply enjoy the pleasant composition of volumes, of forms in space, and the contrast of colors. In this second case, moreover, the visitor could have a certain aesthetic experience, as if he were reading an ancient heroic poem without understanding its allegorical meaning, but nevertheless enjoying the flow of images and the rhythm of the story.
There is a third solution. It also involves using a series of symbols and a kind of allegorical representation, but symbols that are coded and recorded in the collective mind by long reiteration, as in a tale with familiar characters like a wolf, a shepherd, and a flock of sheep. In this case, well-rooted traditions make the allegory easily understood by a large group of people, as was true in medieval sculpture, especially in the portals and windows of cathedrals, which depicted religious representations using characters so standardized that they could be used as if they were linguistic signs. This was true of the United States pavilion, perhaps the best one at the exposition.
The large geodesic dome by Buckminster Fuller reflected its surroundings and at the same time revealed something of what was happening inside. Inside, it was visually open, but the objects and interior structures were still enclosed in a dome of light. Mystical and technical, past and future, open and closed, this dome communicated the possibility of privacy without eliminating the rest of the world, and suggested, even achieved an image of power and expansion. The exhibited objects told, by their sequence, the history of the country and its myths. But to recognize these American myths, we did not need private keys because what were shown were typical symbols of the frontier, the Civil War, the ’20’s, the Western movie, the Broadway musical, pop art, the Space Age. Every display was universally recognized as a connotation of “Americanism.” The United States told its history clearly, in a way immediately comprehensible to everyone.
But, as in every act of communication, directness had its drawbacks. Clear communication was achieved at the cost of exaggerating the obvious and reducing the “information,” the surprise, the unexpected. The more straightforward the communication, the greater the danger of telling the recipient something he already knows. To a certain extent this happened in the U.S. pavilion.
The symbols were recognizable, but in the end they told us what we already knew, and thus they underscored a typical image of the United States, an image suggested to us by literature and film where, as in this pavilion, ironic observation and self-criticism are found along with the pride and optimism appropriate to any mythic vision. The only element that did not communicate what we already knew, but added something new, even if intangible and ambiguous, was the Fuller dome. In other words, the dome was aesthetically the strongest element of the pavilion, and it was so full of nuance, so open to different interpretations, that it affected the symbols inside and added depth to their easily identifiable, more superficial qualities.
Finally there is the case of a more traditional and direct denotative communication, based on codified symbols and the redundant integration of words and images, as in the very fine Israeli pavilion, where the story of the Jewish people was told clearly through a series of maps, pictures, captions, quotations, and so on. Only once in this pavilion was the picture-caption system abandoned, and symbolic suggestion used instead. This occurred in a large, otherwise empty room whose walls were struck by dramatic shadows. Here there was a memorial to the Jews exterminated by Hider, and it was composed of only two prominent elements: a photograph of a concentration camp and, in a glass case, a pair of children’s shoes, clearly found in a crematorium. But here, as in the American pavilion, the images were so charged with strong connotations, given them by long familiarity and repetition, that the mechanics of communication allowed no ambiguous connotations. We should say, though, that the way in which these well-known symbols were displayed revived them, and we saw them in a new light, through a sort of Verfremdung.
Three Possibilities for an Exposition of the Future Through these various methods of communication we can envisage three possibilities for an exposition of the future, beyond the conception of an exposition as a collection of goods. The first is an exposition as a collection of symbolic objects, in the sense of open symbols, as we have discussed them. This sort of exposition will be similar to much of contemporary art:
Communication will be ambiguous, and there will be many possible interpretations. We know that when this form of communication takes place it can have good results and increase the freedom and creativity of the recipient of the message, but the question is whether an exposition should simply repeat, on a larger scale, the same thing that a painting or sculpture does.
The second possibility is the exposition as an educational instrument, a teaching device. This was the purpose behind the Canadian theme pavilions, in which difficult scientific and social problems were explained. But there are some “aesthetic fallacies” here. Some of the pavilions demonstrated how architects and designers employ teaching techniques but used them as composing elements for their own personal works of art. When a graphic artist designing a book jacket insists on omitting the author’s name or making the tide barely visible in order to have a “beautiful” jacket, legibility is sacrificed to “aesthetics” and the primary function of the book cover is completely betrayed. The case is obviously different when the artist abandons educational purposes and uses didactic elements to compose his own collage, whose meaning is no longer explanatory but, again, symbolic.
This category includes collages or assemblages made out of pieces of posters, street signs, book jackets, and the like, the purpose of which is to suggest a critique of that material but certainly not to teach anything that could be clearly put into words or sentences. However, when the aim is to teach and the method is that of the suggestive collage, the aim is betrayed. This is what characterized the theme pavilion “Man in the Community,” where, in order to suggest modern man alienated by today’s city, there were plaster figures a la George Segal enclosed in cages lined up along the walls of an enormous room. It is clear that in this case the symbolic communication was weaker than that of the original work of art, and it did not teach anything.
Other attempts of this kind, even if more successful, were still debatable. An example of this was the pavilion called “Man and Life,” where the functions of the brain and nervous system were represented. Here, without any doubt, the enormous model of the human brain, the diagrams of the nervous system, and the explanatory captions wanted to teach something. But graphic and architectural (and again, aesthetic) concerns made the visual experience stronger and more important than the didactic process; even the explanatory diagrams were used as elements in an architectural collage that existed for its own sake.
Consequently, the explanation was sometimes too difficult, sometimes too detailed, and sometimes just sketchy, and it was understandable only to those who already knew the material. This pavilion, though one of the most pleasant to visit, did not say enough to people who already knew how the brain functions and spoke too elliptically to the person who did not know. The same criticism could be made of other theme pavilions, such as “Man, His Planets and Space” and “Man and the Ocean.”
In these cases avant-garde art used pedagogic methods, but did not become educational. At best it reached the level of experiment, proposing new exhibition techniques not yet fully investigated. The solution to this contradiction lies not in these avant-garde forms, valid in their own sphere, but in avantgarde didactics, in a developing pedagogy, a revolutionary way of teaching. Thus expositions should utilize systems of popularized communication, valid for any visitor, which other means of communication, from TV to newspapers, cannot employ with equal intensity. I think we found a hint of these possibilities in some of the pavilions, such as Labyrinth, and in the section Man and His Environment in the pavilion “Man, His Planets and Space.” Film was used in both pavilions, but not in the usual way.
The Canadians, masters of experimental and documentary moviemaking, used different systems of projection on many screens or on panoramic screens of unusual sizes and format. Something similar had been attempted at the fair in Lausanne, but I think that here the simultaneous projection of many movies, the sense of rhythm, the contradictory or complementary play of competing images, the suggestion of new spatial effects, were superior to any known Cinerama techniques. Here the visitors, to whom humanity’s history on earth was told with beautiful images, received a clear, informative message. They felt aesthetic emotion from communication that gave them ideas and data to think about, decisions to make, conclusions to draw. In this case, we can talk about a pedagogy of the avant-garde, because the communication was directed to educated and naive visitors alike, in such a
