D E N K U L T U R E L L E S K U L E S E K K E Ncommissioned art and free art, the postmodern artist challenges the views ofart — denying economy, and often establishing a business where assistantscan do some of the work. The postmodern artist, however, cannot existwithout boundaries and tends to be a paradox. To survive, this artist type willeither become an established businessperson within a professional field, oraccept the re-establishment of borders. According to Abbing, the postmodernartist is not a force to count on in the long run (Abbing 2002).The artist-craftsman lost some standing during the era of conceptual art, butis now reclaiming his place. The refocusing on techniques — both old andnew — and the introduction of traditional expressions in paintings andsculptures through craftsmanship means they are again rec<strong>og</strong>nised asaccepted forms of art. However, the artist-craftsman is not after stardom, andmodestly asks no more than the piece is worth in materials and time. Thismakes the artist-craftsman type, in Abbing’s view, a limited influence in the‘art world’ (Abbing 2002).The artist-entertainer on the other hand, seems to pick up where the‘charismatic artist’ left off. It is all about pleasing the audience, and as aconsequence of this, pleasing the market. The market responds to theorientation towards re-establishing the notion of art as something ‘more’. Theartist-entertainer tends to deny economy, and does not want a secularisationof art, as profit is linked to the conception of the ‘magic’ or the sacred in art.The artist-entertainer might be seen as a ‘cynical-romantic artist attitude’, asthe keeping of the romantic through maintaining the dominant paradigm ofthe ‘charismatic’ is the agenda for the portrayed ideol<strong>og</strong>y. Abbing claims thatthis artist type will be the most influential, as donors — both the free marketand the government will respond to it — and, as such, fund the attitude(Abbing 2002).Solhjell (2006) claims that the postmodern artist type that was orientedtowards boundary breaking and existing outside the establishment wasinfluential in Norway in the mid 90s but soon disappeared from the arena.The artists, galleries and forums that were active were soon swallowed backinto the existing regime. Mangset discusses the four artist attitudes in relationto the emerging identities of young artists in Norway (Mangset 2004). Maybenot surprisingly, there is still a strong orientation towards believing in themodernist role of the ‘charismatic artist’, even as some of the other traits aredisplayed. The Visual art education institutions, and the art institutions atlarge, exhibit ‘charismatic characteristics’ that still allow for a mystificationof the magic and sacred of art (Aslaksen 1997). Even as the postmodernartist-entertainer can be seen in some instances, it seems to me that they tendto blend into modernist notions (Schaanning 2000). Even as the strategy is60
T H E ’ S C H O O L W O R L D ’ A N D ’ A R T W O R L D ’disruptive, the end result is societal pr<strong>og</strong>ress and freedom. Even as thestrategy is breaking boundaries, it is to reach a higher standard for humanbehaviour. The methods might have changed, but some of the goals can beseen to correspond.The ‘Charismatic Artist’ and the ‘Art World’Even as it appears that on the practice level, the current dominant thought inNorway when it comes to making art is still that of the ‘charismatic artist’(Mangset 2004), the acceptance of the thoughts of the art institution existsalongside in terms of the total ‘art world’. The ‘art world’ is seen as aninstitution (Solhjell 1995), not in the formal sense of the word ― as laws andregulations ― but as an established work practice. This theory does notdiscuss the internal running of such an institution, but presupposes a systemwhere all the involved parties are equal in position and power. The importantquestions that have been raised concerning the inclusion and exclusion of ‘artworld’ members, is in my view difficult, if not impossible, to address throughDickie’s theories (Dickie 1974; 1984; 2001), as he, as mentioned previously,does not address the question of quality. This discussion is seen as somethingto be addressed by the ‘art world’ participants. The inclusion in the institutionis seen as the decisive step, and quality judgements are ideally made on alllevels of the institution. The normative is said to have given way to theanalytic approach (Bjørkås 1996). Nevertheless, in practice, the normativeand analytical seem to exist quite comfortably side-by-side. Even as the‘gate-keepers’ and boundaries are rec<strong>og</strong>nised, the vocational aspect of art andthe view of the artist as a person guided by outside forces, compelled to makeart because he can do nothing but follow his inner voice, is still very muchalive in today’s art scene (Aslaksen 1997; Mangset 2004).The combination of the ‘charismatic artist’ — where quality cannot bediscussed through anything but the genius, and the artist-entertainer (Abbing2002) — where quality cannot be discuss through anything butboundlessness, the magic and the sacred, leads to a lack of discussionconcerning quality in the ‘art world’ The boundaries of what is art are seen asinclusion in a system rather than as qualities in the artwork itself, and leavesthe dilemma: Who is responsible for judging the ‘unfathomable’ qualities thatexist in an art work, and on what grounds are these quality judgments made?In practice this turns out to be a somewhat more mundane action, with gatekeepers and power struggles, were money and status, the right schooling, theright exhibitions and friends are important factors (Bjørkås 2004), andparadigm shifts follow these developments (Bjørkås 1996). Thus the qualityof the artwork is still a debate not ventured into, as it is either addressed in anexecution of ‘genius’ or ‘definition of self’, or in whom you know.61
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