In November 2025, Sotheby’s sold the most expensive modern artwork ever at auction—for $236.4 million. The painting is not only a Viennese Secession-Art Nouveau masterpiece that prompted collectors to bid generously, but it also has a fascinating history behind it—what it stood for and how it was part of a campaign to control cultural meaning.

When modernist style was labeled degenerate art

Gustav Klimt’s painting of 20-year-old Elisabeth Lederer, daughter of Vienna’s Jewish cultural elite and patron, was completed in 1916, just two years before the death of the artist. After the 1938 annexation of Austria, it was seized by the Nazis. Remarkably, it escaped destruction, and then found its way back to the family, and entered Leonard Lauder’s collection in the 1980s. What makes the story fascinating is that Elisabeth herself, then in her forties, was saved from prosecution because of the portrait. Klimt had become an internationally acclaimed artist by that time, Elisabeth’s arrest would have brought attention to Nazi persecutions. According to contemporary accounts, Elisabeth even claimed that Klimt, who was not Jewish, was her father.

The Nazi regime of the Third Reich systematically confiscated art that did not conform to its ideology. Styles deemed “un-German”, including modernism, such as expressed in the Art Nouveau movement (or Jugendstil, as it was known in Germany), were frequently targeted. They were denounced as “degenerate art” because of their modernist style and cosmopolitan nuance—blending influences from Asia and other parts of the globe—and moreover, because of the artists’ tie with wealthy Jewish patrons.

Portrait of Elisabeth Lederer by Gustav Klimt. (wikimedia.org)

Art Nouveau emerged as a revolt against historicism

Art Nouveau (roughly 1890–1910) is commonly described as a form of decorative modernism, notable for its long, sinuous lines, organic motifs, and Japonisme and other Asian influences. This is demonstrated in the portrait of Elisabeth, where a Japanese-inspired patterning decorates the background. Art Nouveau, often associated with Brussels, emerged as a revolt against the historicism of 19th century art.

With a craft‑centered ethos that sought to unify fine and applied arts, Art Nouveau—influenced by the earlier Arts and Crafts movement in Britain—regarded factory production as producing low-quality goods that degraded both objects and workers. Art Nouveau’s emphasis on artisanal skill was a response to industrial modernity. While the movement did not reject technology, it objected to the lack of artistry in mass production and sought to elevate decorative handwork and craft as a means of social and aesthetic reform.

Art Nouveau was a movement with a social and political agenda

Art Nouveau was avant-garde, the style of the new generation and emergent bourgeoisie eager to distinguish themselves from the old nobility and conservative society. While largely an urban and often elitist movement, it sought to improve everyday life—promoting well-being, a renewed connection to nature, and greater beauty and functionality in the domestic environment—not just for the wealthy but also the working class.

Interestingly, Art Nouveau developed its distinct regional traits across Europe. For example, dominant colors signal local identity: Vienna used black and white; Brussels identified with orange and green; Spain favored bright, saturated colors; and Italy chose soft pastels and earthy tones. In some regions, the style carried a political statement, such as in Finland, Art Nouveau motifs became associated with cultural and political emancipation from Russia. In the Czech lands and Poland, folk motifs and historic references with modern forms were blended to assert national culture under imperial rule. Similarly, in Catalonia, Art Nouveau was an expression of the people’s struggle for independence.

A somewhat scandalized advertisement for the Job cigarette company (1896) by Czech painter and graphic artist Alphonse Mucha who became the defining figure of Art Nouveau. (theartstory.org)

Thus, Art Nouveau functioned as a coherent movement with a social and political agenda: achieving societal progress and sovereignty.

Inevitably, Art Nouveau lost its popularity after World War I following the collapse of traditional patronage and a postwar recovery that needed mass production, consumerism, and affordable design. Despite this fact, when the Nazi regime came into power decades later, it still confiscated Art Nouveau and other modernist works for their perceived internationalism, moral inferiority, and past associations with Jewish patrons.

Art Deco became a symbol of multiculturalism, cosmopolitan and urban lifestyle

As the Art Nouveau movement waned in the 1910s, what would become Art Deco in the 1920s began to emerge. This new art movement, closely associated with Paris, echoed the shift in design philosophy that was in line with the postwar years of rebuilding. With its simple design for easy production and reproducibility, it reflected the rapid industrialization and vast technological advancements taking place. Its clean lines, bold colors, and streamlined geometric forms symbolized modernity, progress, structure, and order, but its decorative richness separated it from modernism. Patterns of zigzags, square spirals, and aerodynamic curves reflected international grandeur and glamour. Art Deco too drew inspiration from various cultures, including Africa, Asia, and the Americas, as well as from different historical periods—symbolizing postwar multiculturalism, and an urban, cosmopolitan lifestyle.

The Côte d’Azur Pullman Express poster (1929) was designed by French artist Fix‑Masseau who worked in the Art Deco idiom that dominated railway and travel posters of the late 1920s and 1930s. (peoplesgdarchive.org)

While Art Nouveau was reformist and artisanal oriented, Art Deco had revolutionized design for a modern machine‑age society.

Art Deco, like Art Nouveau, was elitist at its height

Art Deco shaped the designs of public goods, such as transportation and social housing, but like Art Nouveau, it remained elitist at its height. With its consumerist ethos, the style represented the interests of the urban middle class with spending power. In this way, Art Deco functioned as an innovative and progressive force in the development of modern industrial capitalism, where mass products with short lifespan were created to stimulate demand.

Post–World War I witnessed the rise of a consumer-oriented middle class which benefited from interwar economic expansion, gradually replacing the dominance of the old aristocratic and bourgeois elites. At the same time, the middle class distinguished itself from working‑class and socialist aesthetics, defining its identity through upwardly mobile urbanity, a lifestyle of consumerism and modernity, and the professional status of white‑collar employment. Among this emerging class was the emancipated “New Woman” of the Weimar era which ended in 1933.

Art Deco inspired designs were used to signify progress

The Nazi campaign sought to systematically control cultural meaning. From 1933 onward, all art was regulated by the Reich Ministry of Popular Enlightenment and Propaganda. Any work not aligned to Nazi ideology of Aryan purity and nationalism was targeted. Both Art Nouveau and Art Deco, with their hybrid concepts and modernist styles, were condemned as corrupt by a regime that upheld the supposed superiority of Greek and Roman classical art.

Poster created by commercial illustrator and poster artist Ludwig Hohlwein for Deutsche Lufthansa in 1936, promoting the Berlin Summer Olympics and reflecting nationalistic pride. (pinterest.com)

Nevertheless, when the regime could benefit from a style, it adapted it for political purposes. This is the case with Art Deco, the prevailing design trend during Nazis’ rise to power. In posters and other propaganda media, the regime used Art Deco-inspired elements—streamlined geometry and bold palette—to signify progress, structure, order, discipline, and heroism, in order to persuade and mobilize the population, especially the youth.

The regime mastered the art of controlling cultural meaning

The Nazi regime implemented selective suppression in its cultural policies. Rather than fully banning everything that conflicted with its ideology, the regime instead systematically censored, repressed, or reshaped representations. For example, in the case of the gender ideology that the “New Woman” symbolized, the regime restricted or banned publications that promoted it. Lesbian periodicals such as Die Freundin and Frauenliebe/Garçonne were banned, while liberal magazines such as Die Dame and Berliner Illustrirte Zeitung were adapted or coopted to align with Nazi objectives. At the same time, the regime consistently propagated an alternative imagery of womanhood that emphasized motherhood and patriotism, which would eventually dismantle the “New Woman”.

Cover of the German fashion and lifestyle magazine Die Dame, depicting the style of the New Woman, published in March 1929. (wikimedia.org)

Thus, the story behind Gustav Klimt’s painting of Elisabeth Lederer demonstrates how art—just as other media in its various forms—can be used as a tool to control society, uphold ideology, and legitimize power, whether completely suppressed by being banned, or coopted, adapted, and reshaped to serve those in power. Art Nouveau was one of the modernist art forms frequently targeted for banning, while elements of Art Deco were often adapted and reshaped to conform to the Nazi regime’s cultural and political rhetoric. This illustrates one of the many ways in which a regime could master the art of controlling cultural meaning: art, far beyond aesthetics, becomes a political instrument.

-Some Thoughts from the Cappuccino Girl- (2025)

#history #art #fascism #Germany #WorldWar1

You might be interested to read: The Salute of Tyranny From Global Power to Existential Anxieties: How Colonialism and Migration Shape the UK

Top image: Euronews.com

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Greenhalgh, Paul (2000) ‘Art Nouveau: Politics and Style.’ History Today Vol. 50 Issue 4 April. https://www.historytoday.com/archive/art-nouveau-politics-and-style [22 November 2025].

Horth, Elisabeth (2009) The Social Agenda of Art Nouveau. Collectors Weekly. https://www.collectorsweekly.com/articles/guest-column-the-social-agenda-of-art-nouveau [22 November 2025].

Mallya, Sanjana (n.d.) Art Deco and Its Global Influences. Rethinking the Future. https://www.re-thinkingthefuture.com/architectural-community/a11195-art-deco-and-its-global-influences [22 November 2025].

Middlemiss, Matteo (2018) Why Was Art Nouveau the Art Revolt People Were looking for? The Flame Tree Blog. https://blog.flametreepublishing.com/art-of-fine-gifts/why-was-art-nouveau-the-art-revolt-people-were-looking-for [21 November 2025].

Myrvang, Christine (2015) Art Deco: The Era That Lingers in Spirit. BI Norwegian Business School. https://www.bi.no/en/research/business-review/articles/2015/09/art-deco-the-era-that-lingers-in-spirit-/ [22 November 2025].

Pound, Cath (2018) What Art Nouveau Can Teach Us about National Identity. BBC. https://www.bbc.com/culture/article/20180525-what-art-nouveau-can-teach-us-about-national-identity [22 November 2025].

Smith, Elizabeth Anne (2025) Beauty in the Face of Horror: Fashion, Femininity, and Identity During the Holocaust. Thesis. Washington State University. Online PDF document [29 November 2025].

Wikipedia (2025) Berliner Illustrirte Zeitung. https://en.wikipedia.org/wiki/Berliner_Illustrirte_Zeitung [29 November 2025].

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POPULAR TOPICS #subculture Gurlesque: Poetics of the Bizarre, Ugly, and Feminine #films Mrs. Robinson, Countercultures, and Politics #history The Dutch Golden Age, Golden for Whom? I also write articles here: https://feministpassion.blogspot.com/

So You Want to See the President!, that's the title of the four-panel suite of paintings that, for decades, hung in the White House. Painted in 1943 by celebrated American artist Norman Rockwell, the suite portrays the waiting area outside the Oval Office, where citizens from various professions and officials gathered in hopes to meet the President. The paintings captured the democratic spirit of the era. At the height of World War II, it reflected a unifying vision of American society.

Amid the anxieties of wartime and economic uncertainty, Rockwell crafted images that evoked the nostalgia of the American Golden Age, depicting the comforts of family life and a secure home. Mainstream media often promoted this image of prosperity—which Rockwell was able to translate so well onto his canvas—to soften the realities of economic hardship and racial tension. Conservative outlets like The Saturday Evening Post used the psychology of nostalgia to soothe public unease rooted in economic vulnerability and to foster a sense of cohesion amid a racialized society. Norman Rockwell would later become a cultural icon, best known for his illustrations in The Saturday Evening Post, from the interwar years to the early decades of the Cold War.

The post-First World War period was marked by economic expansion and rapid growth, followed by a flourishing cultural environment and shifting social norms, epitomized by the emergence of the flapper counterculture. It was also a time of political progress as women finally secured the right to vote. Yet the Roaring Twenties was also a decade of economic disparity—low wages for the urban working class and persistent hardship for rural Americans—leaving many vulnerable. Not surprisingly, it was a period of continued racial tensions, marked by the resurgence of the Ku Klux Klan and the passage of the restrictive Immigration Act of 1924.

Interestingly, Rockwell’s celebrated depictions of the idealized male breadwinner nuclear family—spanning over four decades—continue to resonate with segments of the American public today.

Nevertheless, under the strict editorial direction of The Saturday Evening Post, Rockwell’s images not only masked the social tensions but also obscured the shifting norms reshaping American society. Readers were deflected from reality by scenes that told the story of a stable and harmonious American society centered on the “typical” male breadwinner and female homemaker nuclear family. Absent in these images were the independent flappers and hardly visible were the working-class, particularly women, both white and of color.

Twenty-five years later, the welfare policies and economic boom of post-World War II made the idealized male breadwinner family attainable, although very briefly, for middle-class and upper-class households. Yet this image of mainly white, suburban families, continued to be perpetuated by mainstream media for decades. It was an image that also aligned with the US government’s Cold War narrative, which promoted the nuclear family as a symbol of capitalist superiority in contrast to the collectivist ideals of communism.

Following the civil rights movement that shifted perceptions about society, new laws and policies were enacted to reduce racial and gender inequality. These reforms transformed social norms and values around family and sexuality, and shaped institutions. However, not all segments of society embraced these changes. Rockwell himself grew weary of the editorial constraints imposed by The Saturday Evening Post and, in 1963, left to work for Look magazine. There, he crafted some of his most controversial works that confronted the inequalities and tensions shaping America.

Like feminism, the far-right views women’s role in care work as undervalued by society; however, far-right supporters generally attribute this to the cultural hegemony of neoliberalism and liberal feminism.

Interestingly, Rockwell’s celebrated depictions of the idealized male breadwinner nuclear family—spanning over four decades—continue to resonate with segments of the American public today. On various digital platforms, some women from diverse ethnic backgrounds who support far-right ideologies have expressed dissatisfaction with contemporary society, describing a sense of peace and empowerment upon embracing traditional gender roles. This discontent often cites feminism for promoting a perception that privileges professional women over traditional homemakers—diminishing the cultural value of housewives and of men as primary providers and protectors.

Like feminism, the far-right views women’s role in care work as undervalued by society; however, far-right supporters generally attribute this to the cultural hegemony of neoliberalism and liberal feminism. This hegemony, in their view, has stigmatized traditional values and gender roles, where masculinity is more often loathed than encouraged and men are no longer seen as women’s protector, both in the social and economic sense. Such cultural dominance, they argue, are among the factors contributing to the decline of what they consider “true American values.”

Furthermore, the hegemony that promotes multiculturalism and diversity is perceived by far-right supporters as contributing to unresolved societal issues, such as job insecurity, limited access to public goods, and increase in crime rates, including violence against women. The increase in immigration is often cited as a cause of these problems even when such claims are not reflected in data and statistics.

The far-right movement, therefore, seeks to restore traditional “native” values as a way of deconstructing what they perceive as a broken society. However, the dissatisfaction is often attributed to shifting cultural norms, while in fact, it stems from systemic issues. The lack of accessible and trustworthy childcare, the absence of family-friendly labor policies, and the persistence of traditional gender roles that impose a double burden on women all contribute to the difficulties faced by many—particularly mothers.

Scholars interpret this as a backlash against the failure of neoliberal governance to deliver broad-based economic security and social cohesion.

Moreover, the movement asserts that saving America from perceived cultural decadence requires strengthening a monocultural national identity and reasserting national control over the economy, as economic sovereignty is framed as a moral imperative to restore traditional family values and cultural order. This vision reflects its supporters’ economic anxieties and fears of cultural displacement. Scholars interpret this as a backlash against the failure of neoliberal governance to deliver broad-based economic security and social cohesion.

Scholars have observed that neoliberal policies in the United States have deepened inequality: wages have stagnated for much of the working class, labor protections and social safety nets have eroded, and corporate profits have soared—concentrating wealth at the top. Privatization and deregulation have rendered public goods such as higher education, healthcare, and housing increasingly unaffordable. Critics of neoliberalism argue that policies prioritizing market efficiency over social equity have fueled job insecurity, housing shortages, rising rents, and racialized vulnerability. These systemic failures have contributed to cultural fragmentation, institutional distrust, and adverse political polarization.

So You Want to See the President!—which was commissioned in 1943 by Stephen T. Early, Roosevelt’s press secretary—depicted various groups in American society, conveying a unifying vision of democracy. Yet it reflects a white, middle-class lens on civic participation, mirroring the exclusionary politics and cultural norms of its time, in which structural diversity and inequality were obscured. The suite was removed from the White House in 2022 following a family ownership dispute and is scheduled for auction. While the paintings hold significant historical value, the suite’s removal is timely given that the country seriously needs to bridge political polarization. To move forward, reflection is urgently needed to envision a post-neoliberal governance that centers equity, care economies, labor protections, and democratic accountability, while dismantling structures that perpetuate marginalization and safeguard concentrated wealth.

-Some Thoughts from the Cappuccino Girl- (2025)

#history #art #WorldWar1 #WorldWar2 #US #Politics #feminism

You might be interested to read: From Global Power to Existential Anxieties: How Colonialism and Migration Shape the UK

Image: Artnet News

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Bradatan, Anastasia (2023) The Overlooked Roles of Women in Far-Right Extremist Organizations and How to Prevent Their Further Radicalization. Fordham Law Voting Rights and Democracy Project. https://fordhamdemocracyproject.com/2023/04/26/the-overlooked-roles-of-women-in-far-right-extremist-organizations [19 October 2025].

Campion, Kristy and Kiriloi M. Ingram (2023) ‘Far-right “Tradwives” See Feminism as Evil.’ Their Lifestyles Push Back Against ‘the Lie of Equality.’ The Conversation. https://theconversation.com/far-right-tradwives-see-feminism-as-evil-their-lifestyles-push-back-against-the-lie-of-equality-219000 [19 October 2025].

Cohen, Alina (2025) ‘Norman Rockwell Paintings That Once Hung in the White House Bound for Auction.’ Artnet News. https://news.artnet.com/market/norman-rockwell-president-white-house-paintings-auction-2704973 [4 November 2025].

Joppke, Christian (2024) ‘Neoliberal Nationalism and Immigration Policy.’ Journal of Ethnic and Migration Studies. https://www.tandfonline.com/doi/pdf/10.1080/1369183X.2024.2315349 [8 November 2025].

Leidig, Eviane (2021) “We Are Worth Fighting for”: Women in Far-Right Extremism. International Centre for Counter-Terrorism – ICCT. https://icct.nl/publication/we-are-worth-fighting-women-far-right-extremism [19 October 2025].

Shams, Shahrzad, Deepak Bhargava, and Harry W. Hanbury (2024) ‘The Cultural Contradictions of Neoliberalism: The Longing for an Alternative Order and the Future of Multiracial Democracy in an Age of Authoritarianism.’ The Roosevelt Institute. https://rooseveltinstitute.org [8 November 2025].

Stiglitz, Joseph (2024) ‘How Neoliberalism Failed, and What a Better Society Could Look Like.’ Working Paper. Roosevelt Institute. https://rooseveltinstitute.org [8 November 2025].

Williams, Katherine (2024) Women's Engagement with the Far Right: A Quest for a More Holistic Understanding. Compass Hub. https://compass.onlinelibrary.wiley.com/doi/10.1111/rec3.12495 [19 October 2025].

Zamora, Daniel and Niklas Olsen (2019) How Decades of Neoliberalism Led to the Era of Right-Wing Populism. Jacobin.com. https://jacobin.com/2019/09/in-the-ruins-of-neoliberalism-wendy-brown [8 November 2025].

POPULAR TOPICS #subculture Gurlesque: Poetics of the Bizarre, Ugly, and Feminine #films Mrs. Robinson, Countercultures, and Politics #history The Dutch Golden Age, Golden for Whom? I also write articles here: https://feministpassion.blogspot.com/