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 />
origins <strong>and</strong> faced major problems that needed to be resolved if it were to<br />
have any critical purchase <strong>and</strong> avoid its impending fate as a harmless branch<br />
<strong>of</strong> <strong>the</strong> welfare state (‘<strong>the</strong> kindly folk who do good without ever causing<br />
trouble’). 93<br />
The original impulse for community arts – in Kelly’s words, ‘a liberating<br />
self- determination through which groups <strong>of</strong> people could gain, or<br />
regain, some degree <strong>of</strong> control over <strong>the</strong>ir lives’ – became a situation <strong>of</strong><br />
grant- dependency, in which community artists were increasingly positioned<br />
‘not as activists, but as quasi- employees <strong>of</strong> one or ano<strong>the</strong>r dominant<br />
state agency. We were, in effect, inviting people to let one branch <strong>of</strong> <strong>the</strong><br />
state send in a group <strong>of</strong> people to clear up <strong>the</strong> mess left by ano<strong>the</strong>r branch<br />
<strong>of</strong> <strong>the</strong> state, while at <strong>the</strong> same time denying that we were working for <strong>the</strong><br />
state.’ 94 Mopping up <strong>the</strong> shortfalls <strong>of</strong> a dwindling welfare infrastructure,<br />
community artists became pr<strong>of</strong>essionalised, subject to managerial<br />
control, <strong>and</strong> radical politics were no longer necessary or even helpful to<br />
<strong>the</strong>ir identity <strong>and</strong> activities. An egalitarian mission was replaced by <strong>the</strong><br />
conservative politics <strong>of</strong> those who controlled <strong>the</strong> purse- strings. 95 For<br />
Kelly, this was as much <strong>the</strong> fault <strong>of</strong> community arts as <strong>the</strong> government:<br />
<strong>the</strong> movement was rendered impotent as a result <strong>of</strong> having no clear<br />
underst<strong>and</strong>ing <strong>of</strong> its history <strong>and</strong> no consistent set <strong>of</strong> defi nitions for its<br />
activities, only an ethical sense <strong>of</strong> what it was ‘good’ to be doing. As we<br />
have seen in <strong>the</strong> <strong>Art</strong>s Council’s 1974 report on community arts, written in<br />
close collaboration with its leading fi gures, <strong>the</strong> defi nition <strong>of</strong> community<br />
art is obscure, focusing more on how it operated ra<strong>the</strong>r than what it did:<br />
we know that community artists work with children, but we don’t know<br />
what <strong>the</strong>y do with children. 96 What came to defi ne community arts was<br />
less an artistic agenda than a behavioural attitude or moral position<br />
(‘What matters most is not an organisational form, nor bricks <strong>and</strong> mortar,<br />
but <strong>the</strong> commitment <strong>and</strong> dedication <strong>of</strong> <strong>the</strong> individuals involved’). 97 Its<br />
criteria were more ethical than artistic, with a politics deliberately left<br />
inexplicit so as not to jeopardise funding.<br />
Given this underst<strong>and</strong>able cautiousness – it is a diffi cult task to be countercultural<br />
while asking for state approval <strong>and</strong> support – it is not hard to see<br />
how, in <strong>the</strong> following year’s annual report for <strong>the</strong> <strong>Art</strong>s Council, <strong>the</strong> chairman<br />
Lord Gibson could twist <strong>the</strong> meaning <strong>of</strong> community arts: from<br />
subversive dehierarchisation to a conduit for appreciating <strong>the</strong> canon <strong>of</strong><br />
received <strong>and</strong> established culture. In o<strong>the</strong>r words, community arts was no<br />
longer about democratising cultural production, but a means to introduce<br />
people to elite art, by letting <strong>the</strong>m fi nd out (through fi rst- h<strong>and</strong> participation<br />
in a creative project) what <strong>the</strong>y had been missing by not attending operas<br />
<strong>and</strong> museums. In short, community arts was rebr<strong>and</strong>ed as an educational<br />
programme, a civilising path leading people towards high culture. For <strong>the</strong><br />
community arts movement, this had always been a possible side- effect <strong>of</strong><br />
<strong>the</strong>ir activities, but never its main goal, which was more accurately<br />
188