RSA Arts & Ecology

What is the value of art?

Sometimes it’s worth asking the questions that are so big people people only raise them shortly before last orders. Kudos to Art 21 | blog who have been running a series of what they call “Flash Points” over the last few months. Their topics have included What’s So Shocking About Contemporary Art? and How Can Art Affect Political Change?

They’ve just started a new strand with What Is The Value of Art, introduced by Beth Allen:

The questions of how art is valued and how it is monetized inevitably overlap: artworks perceived as “important” yield high prices at auction; economic development funding goes to out-of-the-way cultural institutions that bring high quality programming and consequently, tourists, to their neighborhoods; exhibitions that push boundaries attract grants from foundations dedicated to promoting free speech; arts education is consistently underfunded… Buried within questions about the economics of art, are assumptions and often, judgments, about its value that beg to be examined: How is the value of an artist’s intellectual versus physical labor calculated? Are collectible works valued differently than ephemeral projects? How does individual “taste” and critical reception affect the value of an artwork, exhibition, or institution? What factors influence the way we value an artistic experience, as individuals and as a society? How do we quantify the intangible benefits that art education provides? How do we talk about the subtle and personal value that art has in our lives?

And, of course, they’re looking for contributors to stir the pot.

Image:  Photo of Fear Eats The Soul [date unknown] by Rirkrit Tiravanija taken at Gavin Brown’s Enterprise, November 22 2008 by j-No

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When artists fail to read the small print

Caleb Klaces makes a point in his review of Marcel Theroux’s new novel, Far North, on the main RSA Arts & Ecology website: the moment when Theroux starts to try and create a plausible scientific scenario for the catastrophic future in which his novel is set is the point where you start going, “Umm. Really?”

It takes a great writer to be able to incorporate research into a novel. Theroux opts to include a character explaining how we got into this mess:

The planet had heated up. They turned off smokestacks and stopped flying. Some, like my [Makepeace’s] parents, altered the way they lived. Factories were shut down […] As it turned out, the smoke from all the furnaces had been working like a sunshade, keeping the world a few degrees cooler than it would have been otherwise. He said that in trying to do the right thing, we had sawed off the branch we were sitting on. The droughts and storms that came in the years after put in motion all the things that followed.

See? It’s not really quite like that, is it?

Read the review here.

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Respond! – or how we can make the most noise

Anyone who’s subscribed to the RSA Arts & Ecology site newsletter will have already had this info, but for those who are not, Arts & Ecology in conjunction with Bash Creations are initiating Respond! as a way of highlighting events thorughout the UK – across all art forms – that deal with ecological issues. By networking us all together the idea is we can create that bigger splash. To wit:

Respond! will celebrate and showcase the achievements and commitment of the arts in addressing environmental issues.  Our aim is to engage and inspire arts audiences through discussion and response to the events, exhibitions, talks, projects and activity happening in June.

Visit here to find out more.

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G20 protests: does the lack of iconography = a lack of vision?

make tea not war Pictures, Images and Photos

Guest blogger Caleb Klaces writes: In Everything that rises: a book of convergences, Lawrence Weschler compares graphic imagery used in Communist-controlled Poland’s Solidarity movement with later social justice movements in the US. He argues that the image of an angry crowd facing directly forwards was instrumental in really bringing people together in both cases. In his view, the image was more powerfully drawn in Poland than the US because the movement itself had more vitality.

The image I remember from the ultimately unsuccessful anti-war in Iraq protests in London is of Tony Blair with a tea cup on his head: “Make tea not war”. The British anti-nuclear movement has long had the circular peace sign, and the Greenpeace dove and rainbow.

The peace sign was still the face-paint of choice at last week’s protests in London around the G20. The symbol has arguably lost some of its import by being employed in support of such a broad spectrum of causes. But I haven’t seen a powerful new image or symbol from the Climate Camp and Put People First protests that the discontented could own and rally around.

Has anyone else located a semiotic centre? If not, what could it be?

Caleb Klaces edits the poetry website likestarlings.com; his review of Far North is on the RSA Arts & Ecology website.

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Art, vandalism and the act of making good

At a conference on Friday I met a woman called Paivi Seppala who had been involved in an arts project in North Kent called Hei People. I hadn’t heard the story she told, but it was a great one. Hei People was originaly created by Finnish artist Reijo Kela. The idea is simple; a crowd of scarecrows suddenly appear in a field somewhere, dressed in off-cast clothes, all seeming to stare in one direction. Their heads are made of clods of earth from which sprout grass. There is no pre-publicity, or explanation for their existence; they simply appear – a throng of figures, all seemingly staring in the same direction, clothes flapping in the breeze.

Having previously installed the Hei People in two locations, Seppala moved them to a third location in the summer of 2007 on the Isle of Sheppey. It’s a deprived area; a bleak piece of bog sticking out into the Thames Estuary. Locals call themselves “Swampies”. It houses three prisons. London Mayor Boris Johnson recently proposed turning it into an airport.

In other locations, the Hei People had suffered small-scale vandalism, but when they reached Sheppey, catastrophe struck. The Friday night after they were errectd, the entire installation of 400 figures was destroyed. Not a single figure remained upright. Seppala was distraught. The installation was supposed to be there for weeks. It had been wrecked within a couple of days. She felt she had no option but to reinstall it, though funds were limited, and replacing 400 figures would be a labour-intensive task.

And then, on the following Sunday morning, just as she was about to make the journey back there to Sheppey to start the work she got a phone call from the farmer who had donated the land for the installation: “Well done for getting them back up so quickly,” he said.

Seppala was baffled. What? She travelled up there and indeed all 400 figures were standing again – a little broken and muddied, maybe, but standing nonetheless. Over the next few days the story emerged in dribs and drabs. The people of Sheppey are tired of their reputation as ne’er do wells. When they heard that the Hei People had been trashed, they were distraught. This act of vandalism would only confirm outsiders’ assumptions that the people of Sheppey were no good.

People started to put one or two back upright. Seeing them, others joined in in the task of rebuilding the Hei People. Within a day, all the figures, which had originally taken days to install, were back up again in an odd act of spontaneous, anonymous barn-raising. It’s an extraordinary example of the potentially potent relationship between art and community.

Like any other activity which drains the public purse, art must be expected to justify its existence. This is a case of how difficult that can be for the arts. On the one hand this is an exemplary project, a relatively cheap piece of work which drew in a community, took on a meaning for it and left it with something to be extremely proud of. On the other hand none of what happened to the Hei People on Sheppey was either predictable or even remotely planned for. It happened simply because it was a good piece of work that Seppala and others had faith in.

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How to stay afloat in the welter of data

This is a cross-post from John Thackara’s Doors of Perception newsletter – one well worth signing up to:

LOOK AT THE BIG NUMBERS, NOT AT THE SMALL NUMBERS (BOOK)
[…] I’m reading a fantastically useful new book:
Sustainable energy – without the hot air. Its author, David McKay, Professor of
Natural Philosophy at Cambridge University, has responded to an urgent global
challenge: how to make sense of the conflicting claims and information bandied
about on all matters eco. The book is filled with insights like this one:
“Leaving mobile phone chargers plugged in is often held up as an example of a
behavioural eco-crime. The truth is that the amount of energy saved by switching
off a phone charger is exactly the same as the energy used by driving an average
car for one second”. Prof McKay desevres a Nobel Prize for Usefulness. I boughbt
the hardcopy, but you can download the book free:
http://www.withouthotair.com/

Don’t be put off by the vileness of McKay’s site design, though.


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Up on the roof | JR’s photographs of a Nairobi slum

There’s a piece in 3/31’s Independent about the graffiti artist-turned-photographer JR’s installation in the Kibera slum of Nairobi. JR photographed the women of Kibera and installed the photos as roofs to the subject’s dwellings. The piece was also mentioned last month on the Wooster Collective site, who published some great photos of it. It does look impressive, and the material it’s printed on does help waterproof the roofs it’s installed on, apparenty, but I wonder if creating high tech art that’s best viewed from a helicopter is entirely sensitive its location in Africa’s biggest slum.

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