Introduction: Storytelling as the social art of language

Keyword(s):  
2021 ◽  
pp. 454-474
Author(s):  
William K. Wimsatt ◽  
Cleanth Brooks
Keyword(s):  
The Real ◽  

Forum+ ◽  
2020 ◽  
Vol 27 (1) ◽  
pp. 4-14
Author(s):  
Hanka Otte ◽  
Pascal Gielen

Abstract In dit artikel belichten Hanka Otte en Pascal Gielen het onderscheid tussen gemeenschapskunst en gemene kunst, beter bekend als community art en commoning art. Hun stelling is dat gemeenschapskunst, zoals sociaal-artistieke projecten, deels gesubsidieerd worden omdat ze de maatschappelijke status quo bevestigen. Gemene kunst zet daarentegen niet alleen in op het sociale, maar ook op het politieke, en valt daarom vaak tussen de mazen van het vigerende cultuurbeleid. Dat beleid vermijdt volgens de auteurs het politieke, doordat het kunst enkel van publieke waarde acht wanneer het door zoveel mogelijk individuen wordt geconsumeerd. De persoonlijke smaak of persoonlijke werking van kunst staat voorop in het cultuurbeleid, waardoor er wordt voorbijgegaan aan de mogelijkheden die kunst aan een gemeenschap biedt. De auteurs pleiten daarom voor een gemeen cultuurbeleid dat enkel kaders geeft en artistieke ontwikkelingen autonoom hun gang laat gaan. In this article, Hanka Otte and Pascal Gielen examine the difference between community art and commoning art. They argue that community art, like social art, is subsidised in part because it reinforces the societal status quo. Because commoning art, by contrast, not only commits itself to the social, but to the political as well, it tends to fall between the cracks of the current cultural policy. According to Otte and Gielen, this policy turns a blind eye on politics, presuming that only art that is consumed by as many individuals as possible is of any public value. Our cultural policy puts personal taste or art's personal effect centre stage, thus ignoring the many things art has to offer the community. Hence the author's plea for a commoning cultural policy that provides only a framework and that lets artists develop autonomously.


Author(s):  
Antonello Negri

The idea of a quality of life based on high handcraft-manufacturing requirements in their interaction with an industrialised society has an important part – beyond the particular case - in the Expo 2015 project. It’s in the post war period that in Milan the strategic question of a “social art” is raised, as defined by the experience of the artistic section of the Belgium Labor Party, put into practice in the activity of the Brussels People’s House. The research of better living collective standards sustained by a concrete commitment in the improvement of the social housing and the applied art system is expressed with a series of exhibi tions. In Milan with the Regional Lombard Exhibition of decorative arts of the Human Society in 1919 – contemporary to Bauhaus in Weimar- and later on with the Biennial of decorative arts in Monza (1923-1930) and again in Milan in 1933 with the 5th Triennial, (showcase of urban planning, industrial arts and most innovative artistic productions) that acquires immediately a world level. These issues are still today the driving force of the Milanese Triennial activity.


2015 ◽  
pp. 18-24
Author(s):  
Olessya V. Stroeva

Analyses the postmodern concepts of “transgression” and “bricolage” in relation to contemporary art. Addressing the street art and the social art the author shows how the model of bricolage with the elements of transgression­profanity works in the modern culture. The mass audio­visual culture dictates a new way of perceiving art works, and all of them are the reflections of the media culture, or its bricolage “bounce.” The media culture and the society of globalisation in general produce a syncretic or bricolage environment with a “soft ban” system anticipating transgression; it is the erosion of boundaries which creates the illusion of transgression steps that can turn an artistic activity into a political action or make it balance on the verge of breaking the law. However, in such a type of culture, a transgression step is not opposed by a ban but by another transgression state which is a part of the system of market relations already


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