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 />
passive always ends up in deadlock: ei<strong>the</strong>r a disparagement <strong>of</strong> <strong>the</strong> spectator<br />
because he does nothing, while <strong>the</strong> performers on stage do something – or<br />
<strong>the</strong> converse claim that those who act are inferior to those who are able to<br />
look, contemplate ideas, <strong>and</strong> have critical distance on <strong>the</strong> world. The two<br />
positions can be switched but <strong>the</strong> structure remains <strong>the</strong> same. As Rancière<br />
argues, both divide a population into those with capacity on one side, <strong>and</strong><br />
those with incapacity on <strong>the</strong> o<strong>the</strong>r. The binary <strong>of</strong> active/ passive is reductive<br />
<strong>and</strong> unproductive, because it serves only as an allegory <strong>of</strong> inequality.<br />
This insight can be extended to <strong>the</strong> argument that high culture, as found<br />
in art galleries, is produced for <strong>and</strong> on behalf <strong>of</strong> <strong>the</strong> ruling classes; by<br />
contrast, ‘<strong>the</strong> people’ (<strong>the</strong> marginalised, <strong>the</strong> excluded) can only be emancipated<br />
by direct inclusion in <strong>the</strong> production <strong>of</strong> a work. This argument<br />
– which also underlies arts funding agendas infl uenced by policies <strong>of</strong> social<br />
inclusion – assumes that <strong>the</strong> poor can only engage physically, while <strong>the</strong><br />
middle classes have <strong>the</strong> leisure to think <strong>and</strong> critically refl ect. The effect <strong>of</strong><br />
this argument is to reinstate <strong>the</strong> prejudice by which working- class activity<br />
is restricted to manual labour. 84 It is comparable to sociological critiques <strong>of</strong><br />
art, in which <strong>the</strong> aes<strong>the</strong>tic is found to be <strong>the</strong> preserve <strong>of</strong> <strong>the</strong> elite, while <strong>the</strong><br />
‘real people’ are found to prefer <strong>the</strong> popular, <strong>the</strong> realist, <strong>the</strong> h<strong>and</strong>s- on. As<br />
Rancière argues, in a scathing response to Pierre Bourdieu’s Distinction<br />
(1979), <strong>the</strong> sociologist- interviewer announces <strong>the</strong> results in advance, <strong>and</strong><br />
fi nds out what his questions already presuppose: that things are in <strong>the</strong>ir<br />
place. 85 To argue, in <strong>the</strong> manner <strong>of</strong> funding bodies <strong>and</strong> <strong>the</strong> advocates <strong>of</strong><br />
collaborative art alike, that social participation is particularly suited to <strong>the</strong><br />
task <strong>of</strong> social inclusion risks not only assuming that participants are already<br />
in a position <strong>of</strong> impotence, it even reinforces this arrangement. Crucially<br />
for our argument, Rancière points out that Bourdieu preserves <strong>the</strong> status<br />
quo by never confronting ‘<strong>the</strong> aes<strong>the</strong>tic thing’ directly. The grey area <strong>of</strong><br />
ais<strong>the</strong>sis is excluded:<br />
Questions about music without music, fi ctitious questions <strong>of</strong> aes<strong>the</strong>tics<br />
about photographs when <strong>the</strong>y are not perceived as aes<strong>the</strong>tic, all <strong>the</strong>se<br />
produce inevitably what is required by <strong>the</strong> sociologist: <strong>the</strong> suppression<br />
<strong>of</strong> intermediaries, <strong>of</strong> points <strong>of</strong> meeting <strong>and</strong> exchange between <strong>the</strong> people<br />
<strong>of</strong> reproduction <strong>and</strong> <strong>the</strong> elite <strong>of</strong> distinction. 86<br />
Rancière’s point is important for drawing attention to <strong>the</strong> work <strong>of</strong> art as an<br />
intermediary object, a ‘third term’ to which both <strong>the</strong> artist <strong>and</strong> viewer can<br />
relate. Discussions <strong>of</strong> participatory art <strong>and</strong> its documentation tend to<br />
proceed with similar exclusions: without engaging with <strong>the</strong> ‘aes<strong>the</strong>tic<br />
thing’, <strong>the</strong> work <strong>of</strong> art in all its singularity, everything remains contained<br />
<strong>and</strong> in its place – subordinated to a stark statistical affi rmation <strong>of</strong> use-<br />
values, direct effects <strong>and</strong> a preoccupation with moral exemplarity. Without<br />
<strong>the</strong> possibility <strong>of</strong> rupturing <strong>the</strong>se categories, <strong>the</strong>re is merely a Platonic<br />
38