Art and Capitalism: There has to be a better way

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The first time I visited the Ox, late Spring of 2012, to see police films of our arrest at Wells Fargo, I knew, standing on the roof and looking across the vacant lot, the warehouse and brickscape, the Frankford El like a toy train in the distance, that this was the place where I would begin to make art again.

An unfinished, unheated warehouse, home to a collective of not quite 20 activists, queers, musicians, artists… and a soon to be grad student in particle physics who slept on top of what had been an elevator shaft that opened to the roof—here, I thought, there would be space and freedom to work, a return to where I left off some 40 years before.

The streets around the Ox were a rich source of materials, broken glass, rusted metal, torn sheets of roofing, weathered composition board, scraps of wood, cardboard. I had long been fascinated by found things—patterns, colors, forms of abandoned objects, invisible to those who passed them by without seeing. I began to drag in trash from the street, spread pieces out on an old dining room table, arranging them, observing how they came together to form new objects that freed them from their past identities as objects of use, from their place in the capitalist Empire of Money and Death.
I had no pigments, no brushes, only rusted nails and screws from the street, wire and string to tie things together, planks of wood or Masonite I would find to mount them on. I went to Utrecht and asked the art student clerk: what would could I use to bind such a diversity of materials—that would dry transparent, remain flexible to hold objects that would expand and contract at different rates in reaction to heat and cold? That’s was how I discovered Modpodge!

Here was a way of making art without grants or institutional support. Art from the streets—literally. Those great pieces of public art, I thought—cast bronze, welded steel beams, no matter how pleasing—what were they, but bound slaves, there to decorate and embellish the institutions of power, useful propaganda. You see! they proclaimed, this is civilization! Without the generosity of the predator class, where we would be? How would it be possible to have art like this? What public art has always done, these monuments of beauty and culture!—the equestrian statues of generals, heroes of conquest, genocide and patriarchal tyranny—no matter that they had been replaced by elegant abstractions, perfect representations of faceless corporate power. Art in chains. Artists as servants of the corporate police state.

I bought brushes. An easel. Pigments. Added color to my assemblages, worked on recovering my drawing skills. Began to make paintings. I had a show at a little gallery in Port Richmond—and put prices on my work.

It felt dirty. Wrong.

Where was this taking me? What was the logical path for this? O.U.R. Gallery, was not dependent on sales, but if I wanted to sell, if I had been a young artist hoping someday to live from their art, that was the route I’d have to take—assemble a fine expensive portfolio of photographs, find galleries that would take my pieces, give me shows–galleries that did depend on sales, and on buyers whose interest in art was for investment, or the prestige of owning—owning work that might someday be coveted by collectors, that would decorate the walls of the wealthy, that might one day hang in museums—the mausoleums that house the remains of dead creators–the artist’s dream-equivalent to winning the lottery. Or the field slave whose highest hope is to work in the house of the master. For those who make it, become part of a system of oppression that forces all but the very few to live by commercializing their skills, or find other means to support themselves and their work, a system of exclusion that has little or nothing to do with aesthetic merit. The artist: submissive servant of the Empire.

There has to be a better way. Capitalism, like abusive relationships, traps by maintaining the illusion that nothing else does, or can exist. Take your lumps, it’s all there is. And maybe—maybe you’ll be one in a million… or billion, who is selected for the dubious honor of rubbing elbows with the predators, thieves and killers who manage the levers of power.

Think about it.

Of related interest, Picasso’s granddaughter scaring the shit out of Big Dealers by threatening to sell his stored up work.

STOP SELLING OUR ART!

CapitalismIsDemocracy

Really, this article says it all:

Selling my art isn’t capitalism, as I own the means of production. I understand that. I’ve read Capital.
What I want to opt out of is the gallery to investor pipe line. Galleries, even when run with the highest ideals, are dependent for survival on buyers (duh)… and that pool of buyers is heavily influenced by those who buy for investment, as well as aesthetics–even though though it may often be too deeply entangled to tell one from the other. What is inescapable, though, is that this functions as a systemic market gatekeeper on what art, and which artists, reach a public larger enough to come close to supporting them, so over all, you have the art that works it’s way up, and the very very few artists who are able to be fully supported by their work, without going openly commercial, and this is market driven–and more important–market excluding, so truly good work, often the best of what’s being made, has no place, and will never find a place until it’s no longer contemporary (and so, non-threatening). So what we’re left with are artists who think they can play the system, competing for a very few seats at the top, with aesthetic value playing an incidental role at best. It becomes a game where those who control what is seen, are the capitalist predators, with full power to censor and exclude what can’t be usurped and used to for profit or propaganda… or later, with sufficient bribes, or outright theft… as commercials.

I want to use how I distribute my art to support a message about the idea of ownership as understood in a capitalist system. As for the right to support myself–the only way that can happen, as things stand now, is by entering into the gallery to investor game. No. No way. What I want to do is create an alternative–and that means,  directly challenging it, not imitating it by other other means. It’s also not something I can do alone. I need other artists, to work together, to work out how to do this, collectively, through horizontal, creative decision making.

There’s going to be, I hope, a discussion around this at A-Space here in Philly some time in the near future. Maybe if your around, you can come.
If you didn’t read the article linked at the head of this post–do it now.

Making Art Outside the Machines of Power

Given that art has human value (without– or suspending definition of what that is), it follows that the labor of the artist merits support. This entails meeting basic human needs for the artist, seeing that tools, supplies and space for making art are available. How that support is offered, where and by what means it’s obtained is not a matter of indifference for art or artist, but will have the power to affect and control both art and artist.

There is an unavoidable entanglement of the production of art and artist with the economic, social, political, and cultural, machines (thank you Levi Paul Bryant ), through which support is procured. The gallery-investment-collector-museum-gentrification-reward-machines will select that which maintains and enhances their operations, and reject what threatens them. The flow of money is the mother’s milk that fuels these machines, and those who control the flow of money will not abide anything that challenges their territorial power. If you are an artist, and court what passes for ‘success’ in this system, you will, no matter how firmly you believe in your aesthetic purity, or how hard you work to compartmentalize your creative work to shield it from the machinery you have made yourself dependent on, you will be making art that serves that system. You will be a useful servant of the Empire of Money and Death.

There was no need to define the value of art and the artists labor, because it will be defined by the machines that distribute the reward and how they make use of it. Artistic freedom will be the reward of the parasites, the rebels, thieves and refusers. When you see one of those great, expensive, powerful works of public art, those magnificent museum worthy pieces, made possible by grants and awards, by the flow of money–tell yourself, that is not what artists who value their freedom do. That is not what a free creative soul aspires to do–it’s a temptation, a seduction to join the stable of the pimps who run the machines… the machines that build the prisons and make the drones and turn everything human into a means of profit. Why am I not hearing this conversation from artists everywhere? How do we survive without supporting the machinery of slavery and death? What kind of art can we make–how does that change what we are given to do, how does that shape our creative vision? Why am I not hearing this conversation from artists everywhere?
April, 2014