Participatory Art and the Politics of Spectatorship - autonomous ...
Participatory Art and the Politics of Spectatorship - autonomous ...
Participatory Art and the Politics of Spectatorship - autonomous ...
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artificial hells<br />
denotes self- realisation <strong>and</strong> collective action), for New Labour it effectively<br />
referred to <strong>the</strong> elimination <strong>of</strong> disruptive individuals. To be included <strong>and</strong><br />
participate in society means to conform to full employment, have a disposable<br />
income, <strong>and</strong> be self- suffi cient.<br />
Incorporated into New Labour’s cultural policy, <strong>the</strong> social inclusion<br />
discourse leaned heavily upon a report by François Matarasso proving <strong>the</strong><br />
positive impact <strong>of</strong> social participation in <strong>the</strong> arts. 13 Matarasso lays out fi fty<br />
benefi ts <strong>of</strong> socially engaged practice, <strong>of</strong>fering ‘pro<strong>of</strong>’ that it reduces isolation<br />
by helping people to make friends, develops community networks <strong>and</strong><br />
sociability, helps <strong>of</strong>fenders <strong>and</strong> victims address issues <strong>of</strong> crime, contributes<br />
to people’s employability, encourages people to accept risk positively, <strong>and</strong><br />
helps transform <strong>the</strong> image <strong>of</strong> public bodies. The last <strong>of</strong> <strong>the</strong>se, perhaps, is<br />
<strong>the</strong> most insidious: social participation is viewed positively because it<br />
creates submissive citizens who respect authority <strong>and</strong> accept <strong>the</strong> ‘risk’ <strong>and</strong><br />
responsibility <strong>of</strong> looking after <strong>the</strong>mselves in <strong>the</strong> face <strong>of</strong> diminished public<br />
services. As <strong>the</strong> cultural <strong>the</strong>orist Paola Merli has pointed out, none <strong>of</strong> <strong>the</strong>se<br />
outcomes will change or even raise consciousness <strong>of</strong> <strong>the</strong> structural conditions<br />
<strong>of</strong> people’s daily existence, it will only help people to accept <strong>the</strong>m. 14<br />
The social inclusion agenda is <strong>the</strong>refore less about repairing <strong>the</strong> social<br />
bond than a mission to enable all members <strong>of</strong> society to be self- administering,<br />
fully functioning consumers who do not rely on <strong>the</strong> welfare state <strong>and</strong> who<br />
can cope with a deregulated, privatised world. As such, <strong>the</strong> neoliberal idea<br />
<strong>of</strong> community doesn’t seek to build social relations, but ra<strong>the</strong>r to erode<br />
<strong>the</strong>m; as <strong>the</strong> sociologist Ulrich Beck has noted, social problems are experienced<br />
as individual ra<strong>the</strong>r than collective, <strong>and</strong> we feel compelled to seek<br />
‘biographic solutions to systemic contradictions’. 15 In this logic, participation<br />
in society is merely participation in <strong>the</strong> task <strong>of</strong> being individually<br />
responsible for what, in <strong>the</strong> past, was <strong>the</strong> collective concern <strong>of</strong> <strong>the</strong> state.<br />
Since <strong>the</strong> Conservative- Liberal Democrat coalition came to power in May<br />
2010 this devolution <strong>of</strong> responsibility has accelerated: David Cameron’s<br />
‘Big Society’, ostensibly a form <strong>of</strong> people power in which <strong>the</strong> public can<br />
challenge how services such as libraries, schools, police <strong>and</strong> transport are<br />
being run, in fact denotes a laissez- faire model <strong>of</strong> government dressed up as<br />
an appeal to foster ‘a new culture <strong>of</strong> voluntarism, philanthropy, social<br />
action’. 16 It’s a thinly opportunist mask: asking wageless volunteers to pick<br />
up where <strong>the</strong> government cuts back, all <strong>the</strong> while privatising those services<br />
that ensure equality <strong>of</strong> access to education, welfare <strong>and</strong> culture.<br />
The UK is not alone in this tendency. Nor<strong>the</strong>rn Europe has experienced<br />
a transformation <strong>of</strong> <strong>the</strong> 1960s discourse <strong>of</strong> participation, creativity <strong>and</strong><br />
community; <strong>the</strong>se terms no longer occupy a subversive, anti- authoritarian<br />
force, but have become a cornerstone <strong>of</strong> post- industrial economic policy.<br />
From <strong>the</strong> 1990s to <strong>the</strong> crash in 2008, ‘creativity’ was one <strong>of</strong> <strong>the</strong> major buzz<br />
words in <strong>the</strong> ‘new economy’ that came to replace heavy industry <strong>and</strong><br />
commodity production. In 2005, a policy document Our Creative Capacity<br />
14