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 />
In o<strong>the</strong>r words, community arts today tends to self- censor out <strong>of</strong> fear that<br />
underprivileged collaborators will not be able to underst<strong>and</strong> more disruptive<br />
modes <strong>of</strong> artistic production.<br />
Aes<strong>the</strong>tic quality, which had been deliberately left <strong>of</strong>f <strong>the</strong> agenda <strong>of</strong> <strong>the</strong><br />
Association <strong>of</strong> Community <strong>Art</strong>ists (founded in 1972), forms <strong>the</strong> most<br />
fraught core <strong>of</strong> this debate. It is important to remember that <strong>the</strong> community<br />
arts movement rejected this question as synonymous with cultural hierarchy<br />
because at <strong>the</strong> time (<strong>the</strong> ’70s <strong>and</strong> ’80s) <strong>the</strong> idea <strong>of</strong> funding culture by<br />
<strong>and</strong> for <strong>the</strong> marginalised (<strong>the</strong> working classes, ethnic minorities, women,<br />
LGBT, etc.) was automatically dismissed by <strong>the</strong> establishment as risible<br />
<strong>and</strong> necessarily void <strong>of</strong> quality. On <strong>the</strong> o<strong>the</strong>r h<strong>and</strong>, advocating process<br />
over product did nothing to rethink <strong>the</strong> problem <strong>of</strong> devising alternative<br />
criteria by which to reframe evaluation. By avoiding questions <strong>of</strong> artistic<br />
criteria, <strong>the</strong> community arts movement unwittingly perpetuated <strong>the</strong> impression<br />
that it was full <strong>of</strong> good intentions <strong>and</strong> compassion, but ultimately not<br />
talented enough to be <strong>of</strong> broader interest. One <strong>of</strong> <strong>the</strong> key problems here –<br />
which has many parallels with socially engaged art today – is <strong>the</strong> fact that<br />
community arts has no secondary audience: it has no discursive framing<br />
nor an elaborated culture <strong>of</strong> reception to facilitate comparison <strong>and</strong> analysis<br />
with similar projects, because community art is not produced with such a<br />
critical audience in mind. Comparison <strong>and</strong> evaluation create hierarchy,<br />
which is inimical to <strong>the</strong> principle <strong>of</strong> equality underlying <strong>the</strong> community<br />
arts project. This prioritisation <strong>of</strong> individual expression over critical self-<br />
examination is, ironically, one <strong>of</strong> <strong>the</strong> main reasons for community arts’<br />
ghettoisation by <strong>the</strong> 1980s: a lack <strong>of</strong> public critical discourse ensured that<br />
<strong>the</strong> stakes were kept low, rendering community art harmless <strong>and</strong> unthreatening<br />
to social <strong>and</strong> cultural stability.<br />
In <strong>the</strong> late 1960s, community arts was highly oppositional, since funding<br />
for culture was in <strong>the</strong> h<strong>and</strong>s <strong>of</strong> <strong>the</strong> upper classes, who evaluated<br />
aes<strong>the</strong>tic quality on <strong>the</strong> basis <strong>of</strong> established culture. Today, when <strong>the</strong><br />
majority <strong>of</strong> people in <strong>the</strong> West have <strong>the</strong> means to be a producer <strong>of</strong> <strong>the</strong>ir<br />
own images <strong>and</strong> to upload <strong>the</strong>m to a global audience via Flickr, Facebook,<br />
<strong>and</strong> so on, such a dehierarchising agenda arguably has less urgency<br />
– even while <strong>the</strong> bases <strong>of</strong> <strong>the</strong>se networks are unquestionably commercial,<br />
<strong>and</strong> access to technology is also a class issue. A levelling <strong>of</strong> access to<br />
cultural production never<strong>the</strong>less calls into question <strong>the</strong> difference<br />
between a work <strong>of</strong> art <strong>and</strong> social networking. Contemporary art has<br />
arguably become a mass- cultural practice, but art requires a spectator:<br />
who today is possibly able to view <strong>the</strong> immeasurable amount <strong>of</strong> mass<br />
contemporary art that exists online? Perhaps, as Boris Groys notes, <strong>the</strong>re<br />
is no more society <strong>of</strong> <strong>the</strong> spectacle, only a ‘spectacle without spectators’.<br />
100 Yet at <strong>the</strong> same time as virtual communities proliferated in <strong>the</strong><br />
1990s, <strong>the</strong> lure <strong>of</strong> face- to- face interactions seemed to grow stronger<br />
amongst pr<strong>of</strong>essional artists. 101 Long- term, process- based projects with<br />
190