Dennis Broe gives us a brief tour of Vienna: its history, museums and galleries. Above image: the restored Wien Museum, site of a city grappling with its past 

What to say about Vienna? A divided city, poised between a gleaming future, voted in poll after poll the most livable city in the world, as a result of its socialist and social democratic reforms, and a torturous past, with both an absorbing intellectual and cultural tradition, in large part thanks to its Jewish population and a breeding ground for antisemitism and perhaps cradle of the Zionist worldview that is currently inflaming the Middle East, or, in the view of the global South, West Asia.

All these aspects of the city were on view this last holiday season as the city opened new museums devoted to its history. There was the newly restored Wien Museum, which did its best to question and foreground aspects of the city’s troubled past, and the Strauss House, a privately owned monument to the three Strauss family members of composers and musicians who had a popular tune, often a waltz, for every occasion. These included “The Revolution March” for the 1848 uprising which saw barricades in front of the city’s most famous landmark, St. Stephen's Cathedral, and the “Demolition Polka” written at the time of the pulling down of the medieval city wall to create the modern ring.

That work was done mostly by migrants, shipped in and then shipped out as the work was finished with the dust from the wall causing pulmonary tuberculosis, called the “Viennese disease,” in the workers and residents for the next five decades after the mid-1850s, and recalling the U.S. use of Chinese to perform the dangerous work of building the intercontinental railroad in the Sierra Nevadas where many of them perished and where, like that on the ring, their work was never acknowledged.

Red Vienna: Karl-Marx-Hof, built between 1927 and 1933

The city’s reputation as the most livable in Europe begins with affordable housing, with 40 percent of all housing either public or subsidized by the city, and 60 percent of all tenants living in these homes. It was during the time of Red Vienna, following World War I, that large scale housing was built for the city’s poorest. They moved out of the hovels that barely sheltered them to modern apartments with electric and gas, then and now supplied by publicly owned utility companies, like the majestic and cheap transit system consisting of subways, buses and trolleys seamlessly crisscrossing the city.

As in any global city, public housing is now being contested with the omnipresent cranes, the sign of new private apartment complexes and condos being erected. As the Wien puts it, housing “is becoming a commodity” and, as the exhibit said disapprovingly “fixation on ownership does nothing to foster solidarity.”

Ominous cranes dot the landscape 

The city continues to be one of the great centres for both performing and visual arts, especially music. The latter was on display at the Vienna Concert Hall where the Vienna Symphony under the baton of 83-year-old conducting phenomenon Christoph Eschenbach performed a spirited, energetic, and passionate rendition of Tchaikovsky’s Opus 35. It was led by Bloomington Indiana’s own Joshua Bell’s superb phrasings on an equally spirited violin, followed by a more conventional number from the opera Eugene Onegin and the holiday staple Ballet-Suite from The Nutcracker.

On display also was Raphael’s tapestry designs at the Kunsthistorisches (Art History) Museum, one of which featured the evangelist Paul getting help from above to strike down a rich man who refused to share his wealth. This gave the lie in the present to the latest neoliberal guilt-assuaging mechanism known as Effective Altruism, which in Sam Bankman Fried mode simply translates as “steal as much as you can and give a little back loudly.” Then there was Michelangelo’s anatomically perfect male nudes at the Albertina, culminating in a room full of Egon Schile’s twisted contorted male and female nudes, the expression of desperate sexuality in a world, amidst the first World War, in pain and chaos.  

A Tortured History

Behind every great fortune is a great crime, and Vienna’s fortune was founded on kidnapping and ransom. In the 12^th century Richard the Lionheart, returning from mass looting during the Crusades, was discovered in disguise and captured when he used gold coins lifted from the Byzantine empire. His British kingdom paid a huge amount to redeem him and it was with this money that Vienna built its city walls.

Speculation in the city also reached a frenzy when the crash of the Viennese stock market in 1873 triggered a global recession that also devastated the U.S. economy, and resulted in a rapid monopolization and the Gilded Age era of the robber barons.

The city does unfortunately have a history of rabid anti-Semitism, openly paraded during the fin-de-siecle administration of its mayor Karl Lueger. Lueger, founder of the Christian Social Democracy Party, did bring the city’s utilities—transportation, gas, water and electricity—under public control but he rationalized these takeovers by xenophobic means as a method of warding off British attempts at controlling the city.

Vienna’s globally famous culture was defined by the likes in psychology of Freud’s psychoanalysis and discovery of the unconscious, in drama by, according to Freud, his “double,” Arthur Schnitzler, by the Expressionism of painters like Max Oppenheimer, whose work is on display at the Leopold, and Oscar Kokoschka (at the Albertina modern), and in music with the twelve-tone discordant compositions of Arnold Schoenberg, an explanation of which is on display at the Schoenberg Center, all originating from a Jewish milieu. At the same time, and possibly as a reaction, Lueger gave open expression to Jewish stereotyping and enflamed prejudice.

Two of the city’s most famous one-time residents were formed in this crucible. Theodore Herzl, the founder of Zionism, which is currently threatening to lead the world into a full-scale war in West Asia (The Middle East), originally favored assimilation for Vienna’s Jewish population. However, because of the virulence of the antisemitism in the city he turned instead to embracing a Jewish separatist homeland and state – now the apartheid state of Israel.

The other famous visitor, from his hometown in Linz, was Adolf Hitler, who arrived in the city during the last three years of Lueger’s reign and hatched his own lethal form of antisemitism.

There is a statue of Lueger at the Volksoper (the People’s Opera), which the mayor helped found and which over the holidays revived an operetta from the time of the Nazi invasion ,overlaid with a contemporary plot about its Jewish producers and directors’ fear of what will happen to them.

The more interesting Lueger statue though sits opposite the MAK, the Museum of Applied Arts, which boasted a fascinating exhibition highlighting both the creativity and wastefulness of fashion and the textile industry which alongside the arms industry and the Pentagon accounts for over 10 percent of the worlds CO2 and 20 percent of its water pollution.

The Lueger Statue graffitied 

The statue presents a heroic Lueger posed atop the workers of the city of whom he claimed to be their champion. The interesting thing about the statue though is that in the wake of the Black Lives Matter protests and defaming of slave traders’ statues in Europe, it has graffiti markings all over it. The back of the statue has the word “Nazi” scrawled on it and the front says, “I never felt so free,” markings made in 2022. The city left both the statue and the graffiti, a fitting way of both displaying and commenting on this conflicted and tortured period of its history.

The Not-So-Distant Nazi Past

According to the Wien Museum, when in 1938 the Nazis marched into the city, even they were surprised by the virulence with which the Viennese persecuted and robbed its Jewish population. As detailed in the 2023 novel The Vienna Writers’ Circle, Freud, before leaving the city, was required to provide a complete accounting of everything he owned. Today, visitors to the Freud Museum will find much of his collection of African and other artifacts which he was forced to leave when he moved to London.

This systematic looting was carried out by the vacuously named “Department of Property Transactions” and included stealing artworks, particularly by Max Oppenheimer and Oscar Kokoschka. Oppenheimer’s abundant and important work was sidelined because it had to be left when he fled (there is a painting in the Wien donated by a Gestapo officer) and Kokoschka’s pioneering Expressionist work was drained of its energy in exile, except for a brief anti-fascist mural period during the war.

Max Oppenheimer, whose career was disrupted and paintings were looted by the Nazis

The novel, whose central characters are a pair of upper middle-class Jewish writers, who were part of Freud’s circle which met regularly at Café Mozart, details an identity change ring to erase their Jewish past so they can continue writing and publishing under their new Aryan names. Except for one major incident though – as Chekhov says when a gun appears in the first act it must go off in the final act and this one does – theirs is a passive resistance. It contrasts with a recent article in The Guardian which describes the work of a Viennese woman in exile as part of the Communist-led Österreichische Freiheitsfront, the Austrian Liberation Front, where women, who could carry messages more easily, constituted the communications connective tissue of a group that actively gathered information and ultimately helped sabotage German factories.

This past is now being questioned, but in some ways the questioning is muted, a testimony to the persistence of the Nazi past. At the Wien, there is a room where the story is told of an attempt at denazification which quickly is snuffed out. However, the information is concealed behind a series of closed doors, so visitors opening the doors will get the story of the restoration of the past – but those not wanting to hear the story can simply walk through the room without opening the doors.

There was a similar reticence in the Natural History Museum’s exhibit “The Changing Arctic,” which is very good on the shrinking of the Arctic to the point where the continent now absorbs half the solar energy it did in 1980, and in pointing out that the Austrian Alps are expected to be entirely free of ice in the next 50 years.

However, there is not a word in the exhibit about the geopolitical strategic nature of the continent as the source of now more easily mineable minerals. Siberia, the largest bordering land mass, was seen as the grand prize if the U.S. proxy war in Ukraine on Russia had succeeded in breaking up the country.

The story told behind closed doors at the Wien is devastating. The denazification period effectively ended in 1947-48 when the Allies (U.S., British, French) started the Cold War, with the new enemy being the U.S.S.R. The story quickly changed in Austria from its citizens lining the streets to support Hitler, to Austria being the first victim of Hitler.

What followed was a rapid re-entry of former Nazis back into power. The Albertina Modern for example details how Oscar Kokoschka had to go into exile, but a lesser Expressionist artist Herbert Boeckl who joined the Nazi Party in 1941. In 1946 he was censored for failing to register as a former party member, but by 1952 was reinstated and represented Austria at that year’s Venice Biennale, the top national honor for any artist.

The actress Paula Wessely, star of the Nazi film Homecoming which justified the invasion of Poland, by 1948 was playing a half-Jewish victim of the Gestapo. When a bombed-out and then rebuilt Staatsoper, the national opera house, reopened in 1955, the opening night conductor of Beethoven’s only opera Fidelio was Karl Bohm, a Nazi sympathizer who the Allies had banned from public appearances.

This year’s world-renowned Vienna Symphony New Year’s concert featured a long video intermission about two boys who romp in the town of Linz over the music of Anton Bruckner in this, his centennial year. However, the lilting green fields and the mediaeval churches never hint that this, Hitler’s hometown, was the site of a massive German wartime arms industry. The Wien does an excellent job at disgorging this history – but it’s one that in its display is still kept in the closet.

Peace and Death

Finally, two exhibits summed up where we are today and where we have come in 2023. The first, “Peace,” at the Judenplatz Museum in the square that houses a memorial to the Jewish dead in the Holocaust, had an excellent piece by a Palestinian artist literalizing the prophet Isaiah’s words about transforming swords into ploughshares, with a rifle on top that then transmutes into a shovel below.

The museum points out that the Hebrew word for peace “shalom” and the Arab word “salam” are nearly the same, but then also features an exhibit with the Oslo Accords, which were supposedly the blueprint for a Palestinian state, written on toilet paper – which is exactly what they have been consigned to.

The problem with the exhibit though is that at various points it presents peace as a thing of the past, after October 7^th in Israel and after the Russian special military operation in Ukraine. These events the museum states have “destroyed all prospects for peace for the time being.” This is false. At the moment when peace becomes a political issue, i.e. a ceasefire in Gaza and a negotiated settlement in Ukraine taking Russia into account in any consideration of European security, the museum denies its efficacy, which leads one to conclude that peace was not a real position but only a politically expedient one, used in the museum world to solicit funds.

A far more telling summing up of 2023 was to be had at The Dom, the museum of St Stephen’s Cathedral, whose exhibit “Being Mortal” might rather simply be titled “Death,”. And 2023 was a year not of peace but of death, in Ukraine, in Israel, in Gaza, with more death on the way as we usher in 2024 in Yemen, Lebanon, Iraq, Syria and Iran and with a potentially new killing field involving global war in Taiwan.

The images in the Dom are startling. There are James Ensor’s skeletons seeking warmth in his 1896 “Death Chasing a Flock of Mortals”; Max Beckman’s 1916 frail, stretched-out victims of World War I, waged by the French and German elites on its working class in “Assault,” to the star of the show Alfred Kubin’s corpselike faceless woman, not a Florence Nightengale angel of mercy but an angel of death, with her hand over the mouth of a lifeless corpse of a soldier in bed.

Gunter Brus’ “Young Death” at the Dom Museum 

“Young Death” is Gunter Brus’ 2020 watercolour depiction, in the tradition of Ensor and Kubin, of a skeleton in tattered black garb that suggests the toll on the planet’s youth by Covid, drugs and war.

And finally there is Jan Bruegel the Younger’s “Triumph of Death” a reimagining of his grandfather’s painting where death is even more all-encompassing and omnipresent than in the original – this version was painted in 1602, two years into Europe’s most vicious killing based on religion, the 30 Years War.

If “Death” was a more fitting summation of 2023 than “Peace,” that theme also resounded at the end of the Staatsoper’s magnificent staging of Richard Strauss’ Elektra. The end result of all of Elektra’s scheming to revenge her father’s death by having her brother kill her mother results in Electra herself being strangled by the ropes suspended from the headless giant of her father that looms over her.

Her revenge condemns her, as death shadows even the most comfortable European cities and as the world, often propelled by the excuse of revenge, seems to move inexorably toward more confrontation and destruction.

Nick Wright discusses, art, anti-semitism, and anti-Corbynism.

Labour is weathering a co-ordinated campaign which combines criticism of Corbyn's policies and persona with an intensified drive to brand any criticism of the murderous policies pursued by Israel's rulers with anti-semitism.

I was once branded an antisemite. It was the during the Thatcher/Major years and I was editing the newspaper of the trade union for executive civil servants. Our cartoonist, the brilliant, award winning Frank Boyle, drew a series of strips which called out the Tories for their dogma-driven privatisation policies. One depicted the Cabinet as bloodthirsty pirates of a distinctly unsavoury disposition — the chief among them a swarthy, hook-nosed, carbuncled cutlass-wielding figure in a striped vest, battered pirate hat.

A flood of letters arrived, a good proportion using strikingly similar phrases, rather obviously co-ordinated and some clearly unfamiliar with the actual cartoon and more generally concerned at the left-wing character of the union's policies. To my surprise I was accused of publishing anti-semitic images. In discussion with one or two of the more reasonable of my correspondents we were able to agree that the conflation of stereotypical Cornish pirates with the anti-semitic depiction of Jews was too far fetched to be taken as evidence of intent. But it was a useful illustration of how an image can possess an ideological power that transcends both literal meaning and the intent of its creator, the context of its creation and thus have an impact on an audience already sensitised by their own ideological position and their life experiences.

This was a useful experience in my next job working at the anti-fascist magazine Searchlight.

It is in the light of this experience and after several decades of anti racist and anti fascist activity that I approach the question of the now-destroyed East End mural that is the pivot on which the latest assault on Jeremy Corbyn turns.

Less I am accused of gratuitously circulated anti-semitic images I can claim that in four years at art school; two years specialist art teacher training and three years of post graduate research as an art historian that I encountered many medieval, Renaissance and modern art and design objects imbued with anti-semitic notions. These artefacts possessed a wide currency in the times in which they were created but nevertheless remain the object of critical scrutiny. We must bring the same approach to the examination of the mural depicted here. Called Freedom for Humanity it was painted by the Los Angeles-based graffiti artist Kalen Ockerman, also known also as Mear One.

We can describe the formal features of the mural thus: Against an apocalyptic background that includes rather ambiguously crafted elements of industrial production and power generation sit six elderly business-suited men playing what appears to be Monopoly. The surface on which they are playing rests on the backs of crouching, naked, possibly androgynous figures and includes a pile of currency notes and tokens that signify industrial production, oil extraction, property ownership and, perhaps, in the case of a miniature Statue of Liberty, political values.

To the left foreground a man is carrying a poster placard that proclaims 'The New World Order is the enemy of humanity' while his left arm is raised to a clenched fist. To the right a melancholy mother holds her baby.

Rising above the central group is a pyramid and all-seeing eye, sometimes taken to signify Freemasonry and more universally recognised as an element in the design of US dollar bills.

It is conventional to catalogue the formal features of a work and the processes used. We can see that the artist works in a contemporary medium using commercially available saturated spray colours. We know from basic research and observation that the artist is proficient in this medium and a high degree of preparatory work and a measure of expert draughtsmanship and technical expertise is evident. This conclusion is supported by a film, available on social media, which shows the process underway.

So, having described the content how do we analyse its meaning?

We can of course, go with our immediate, subjective impressions. This clearly is what many people have done. Judging by the social media discussion some have even ventured an opinion without actually looking closely at the work. But to understand more fully we need to ask what is the painting about.

One way is to take its title. Freedom for humanity has a clear and transparent political meaning In a game of chance and skill six white men dispose of power and wealth while the oppressed and the propertyless support the structures which permit this disparity of means.

But this is not enough. Context is all important. As it is public art we already know something about the audience, we know it was made in 2012 and destroyed by the local authority. We know who made it. We know from the BBC report at the time that the artist said his artwork was not targeting Jews.

We need to locate the mural in relation to other work, including that of the artist himself, the local and global politics of its production and display and we need to understand how the public discourse around the work was originally constructed and how it has been reconstructed in the present moment.

This takes us to the contested meaning of the painting and the significance of the central group. The Times on 24 March this year reported that Jeremy Corbyn has been forced to apologise after initially defending his apparent support for “a mural depicting Jewish bankers playing Monopoly on the backs of the poor.”

The day before The Guardian had said the that mural pictured several “apparently Jewish bankers” playing a game of Monopoly. The Guardian was on the same wavelength as the Daily Telegraph which reported that Jeremy Corbyn had questioned a London council’s decision to destroy an antisemitic mural “which depicted a group of Jewish bankers counting money on the backs of ethnic minorities.”

A more careful, or perhaps better informed Jewish Chronicle was better informed about the identities of the six. It said the 'controversial' artwork depicted a group of businessmen and bankers sitting around a Monopoly-style board and counting money. 

At the time, in 2012, there was relatively limited coverage of the mural's destruction. Reportedly, on Facebook, the backbench MP Jeremy Corbyn had suggested that the artist was in good company. “Rockefeller destroyed Diego Rivera mural because it includes a picture of Lenin” he said. A Labour spokesman at that point claimed Corbyn was standing up for free speech.

It is unclear whether Corbyn – who is fluent in Spanish and very well-informed about Latin American history, politics and culture — was mobilising his pre-existing cultural knowledge or if he knew something of the mural's content. However, the connection here artistic freedom and Rockefeller, who is one of the (non Jewish) figures depicted in the East End mural.

In 1933 the Mexican communist painter Diego Rivera was commissioned to paint frescos on the lobby of the Rockefeller building in New York. He titled them The Frontier of Ethical Evolution and The Frontier of Material Development, representing capitalism and socialism. When the patron, Nelson Rockefeller, pressed Rivera to remove images of Lenin and a Soviet May Day scene Rivera refused and the mural was painted over. Rivera recreated the artwork in Mexico as Man, Controller of the Universe.

There is little critical comparison between Rivera's work and the contemporary mural. Working in plaster and more translucent media Rivera deployed a rich and subtle colour palette, complex imagery, a vast cast of characters and drew upon a rich heritage of political understanding which articulated popular and revolutionary currents of thought.

The technical differences in production are clear enough. Both are public art, both have an avowedly political content, both are didactic. However in scope and sophistication the works could not be more dissimilar.

Given the highly politicised context of the present controversy this gives us a handle on the kind of criteria we must apply in evaluating Ockerman's work

Two immediate issues arise. Firstly, are the bankers and business men all or predominately Jewish? Secondly, in the light of the answer to this question is the depiction of the characters anti-semitic?

To quote Ockerman: “I came to paint a mural that depicted the elite banker cartel known as the Rothschilds, Rockefellers, Morgans, the ruling class elite few, the Wizards of Oz. They would be playing a board game of monopoly on the backs of the working class. The symbol of the Free Mason Pyramid rises behind this group and behind that is a polluted world of coal burning and nuclear reactors. I was creating this piece to inspire critical thought and spark conversation.”

We have to take him at his word. The problem is that the iconography draws on a very restricted set of references and these references are, in themselves, problematic. Set aside the passivity and subordination with which the oppressed are depicted. Look instead at the central figures who are depicted as distinctive types, painted with a clear reference, if distorted, to real historical protagonists.

Even if only two of these six bourgeois, Warburg and Rothschild, are Jewish we still need to make a judgement about the character and currency of their depiction. The draughtsmanship clearly exaggerates the distinctive features of all six men. The problem is that exaggerated depictions of Jews are created, disseminated and understood in a historically defined context that includes a powerful, even dominant, discourse that draws upon the long traditions of antisemitism embedded in the dominant ideology and expressed, over the centuries, in the dominant visual culture, including both traditional art forms, religion, politics, popular culture and mass media.

That these traditions are currently more diffused than hitherto and that today, for example, Islamaphobic narratives are more virulent and produce more dramatically dangerous consequences than does contemporary anti semitism is no justification for a lack of vigilance.

In truth, the subterranean narratives around notions of the Illuminati, Freemasonry and bourgeois conspiracies cannot, in much popular imagination, be disentangled from deeply suspect discourses in which alien, Semitic and covert elites are the controlling forces in our lives.

Such notions run exactly counter to the kind of materialist analysis that take the real and existing features of contemporary class society and seek to reveal their workings. State monopoly capitalism operates at vastly more profound levels and bourgeois hegemony is maintained by vastly greater systems of ideological domination than are illuminated by Ockerman's mural or accessible through his restricted political imagination.

Inevitably, this mural was going to understood in the context of existing traditions. If Jeremy Corbyn had not risen to his present stature this mural would have been long forgotten.

The truth is that neither its formal construction nor its artistry, neither its political language nor its iconography is articulated with sufficient levels of complexity and sophistication. It simply collapses, without sufficient theoretical or ideological underpinnings, into an inversion of its creator's avowed purpose.

This is bad art and worse politics.

When, five years later the long-forgotten facts around this painting's destruction are weaponised in a new coup against Labour's popular realignment, we can only marvel that the theoretical poverty of these latter-day art critics is matched by their political hypocrisy.

I am reluctant to criticise Jeremy Corbyn who is the most transparently honest and principled leader of the Labour Party in decades. It is true that his 2012 defence of artistic freedom might have been expressed with more circumspection and today a more robust defence might counter some of his more unprincipled opponents. But the unceasing assault on him is so obviously manufactured that I suspect its effect has a limit and that itself has more traction with a metropolitan and political elite than with broader masses of people.

It is possible to discover in the mountains of social media data instances of clear anti semitic intent. More common are maladroit formulations, poorly constructed arguments, ignorant and lazy conflations of terms that are logically distinct along with arguments that reflect various levels of conscious and unconscious bias. The diligent will find examples of trolling that have their origins in the crude public language in some sectors as well as provocations of even more dubious origin.

We can be sure that one agency or another is searching for any clumsy formulation or ill advised comment that can be weaponised against Labour. That no such diligence is directed at the Tory party or the media that serves bourgeois interest is clear enough indication that this is a project with a clear purpose.

The many hundreds of thousands of Labour folk know this. Many millions more sense the artifice entailed in this campaign. It is instructive that in working class Britain, which by and large is not deeply involved in this controversy, popular sentiment senses that Corbyn is the target. How else to account for the reports that crowds at boxing contests and football matches are breaking out in chants of Jeremy Corbyn's name.

Already the spurt in Labour (and Momentum) membership is taken by more intransigent zionist opinion a proof itself of a wide currency of anti semitism. Similarly, Jeremy Corbyn's Seder night feast with a group of irreverent young Jews in his constituency itself is weaponised. Associating with the wrong kind of Jews is also anti semitic it seems.

The association of Blairite MPs with the campaign being waged by the Board of Deputies (and the more obviously Conservative-linked Jewish Leadership Council) will do them no favours with Labour supporters who know from their own experience just how limited is the purchase of anti semitic ideas in the party and the broader labour movement. Interestingly, the non zionist Jewish Voice for Labour is experiencing a new wave of support.

We cannot disentangle the alarm that the Zionist establishment feels at the success of the Boycott, Disinvestment and Sanctions movement from this current offensive. Corbyn is the target because he maintains his principled solidarity with the Palestinian cause and remains opposed to the imperial war plans that pivot on Israel's strategy towards it's neighbouring states.

The real danger is that in conflating, for narrowly sectarian political purpose, what is a fairly widely diffused currency of anti semitic ideas with the more poisonous political anti-semitism that exists as a conscious ideology this campaign runs a real danger of reinforcing the latter.

It is not enough to point out that the most reactionary trends in Zionism act on the basis that the existence of anti semitism is the principal validation of their political project. Anti-semitism needs to be confronted at every level — not as a privileged category of political action — but as part of a conscious movement to assert the universality of human values.

Calling out the crude conflation of Zionism with Jewish identity is the basic building block of any project to combat antisemitism. That this necessarily entails a principled criticism of its mirror image in the most virulently reactionary trends in present-day Zionism is a powerful demonstration of dialectical truth.