The rise of the propaganda production in World War I coincided with art history’s consolidation as a discipline. Immediately, the modern category “propaganda” was taken up to describe the relations between art, politics (sacred and secular), and power. After World War II, and in the Cold War, the use of the word “propaganda” shifted and many North American and European art historians resisted the categorization of “art” (associated with freedom) and propaganda (associated with fascist instrumentalization), although historians were less troubled by its use for “images.” The end of the Cold War loosened the prohibition on the term, though many art historians still prefer cognate terms, “persuasion” or “rhetorical,” when pointing to the key element of audience and effectiveness; similarly, many speak of “power,” “politics,” or “ideology” when pointing to institutions and their messages. Because there are alternatives for “propaganda,” the emphasis here is on the literature that have engaged the term itself and the problems it poses to art history, including its ongoing toxicity. Because propaganda arts are so closely associated with the modern regimes that perfected their use (communist Russia, fascist Italy, Nazi Germany), one of the major questions in the art historical literature is the appropriateness of the concept before the 20th century and for nonautocratic regimes. While some periods have attracted the term more than others, since Foucault and post–Cold War, there has been at once an understanding of all institutions, sacred and secular, as imbricated in power relations and on the other, a relaxation of rigid definitions of propaganda as “deceptive” or “manipulative.” These factors have opened scholars in art history considerably to a use of the term, although a reductive understanding of propaganda as inherently deceptive still persists. Three main criteria were used in compiling this article: periods of political upheaval or change in government that have attracted the term in particularly dense ways and generated dialogue over these issues; works that explicitly frame the study of objects as propaganda or substitute terms, rhetoric, persuasion, and ideology; and works by historians of images that explicitly engage with the category of propaganda (excluding, with a few exceptions, popular forms like posters as well as film, television, and digital media). Whenever possible, propaganda’s specificity is insisted on here in relation to art, for art poses special problems to the use of the word propaganda, and its invocation in art history often makes an explicit point.
Remembering Poland: The Ethics of Cultural Histories
