Is more always better?

Financial narratives and the symbolic order of value of art in crisis.

Paper presented at the 13th Critical Finance Studies conference, September 2021


Faced with the pandemic, art institutions have been forced to make a case for their public value. Perplexingly, their arguments often invoked the economic prowess of the cultural sector: the arts are worth saving because they contribute more to the economy than aviation (they don’t) or that the forthcoming cuts to arts education will make a dent in art’s £32bn of GVA (it’s unclear how). More art means more GVA, more public good, more private returns.

These narratives are surprising because the public arts sector has previously rejected financial accounts of its value. But this ‘more is more’ argument applies Jean-Baptise Say’s now-debunked 1803 law of markets, paraphrased by ‘if you build it, they will come’ that motivated the expansion of the art industry in recent decades.

How much art is enough? Who gets to decide? What happens when the supply of contemporary artists does become synonymous with demand? How can a £32bn financial system justify the poor economic outcomes of most artists? These are profound challenges to competing narratives of artistic and cultural value as public goods and the always good news of the private art market that are only exacerbated by the difficulty of interpreting the financial systems that underpin them.

My paper will highlight some of the problems of the present formulations of art’s public value (busting some financial myths in the process) and will examine the implications of mixing the public and private narratives of art as a commodity using Jean Baudrillard’s critique of value. By questioning the logic of growth from which publicly supported art has not been immune despite its generally anti-market orientation, I will suggest that facing the uncomfortable implications of the financial arguments may in fact help to construct a more resilient arts ecosystem.


The arts had a tough time in the pandemic. Museums and galleries were closed and many artists and art workers found their incomes disappearing. What set the arts apart from the other imperilled industries is the ability of the arts workforce to gather and lobby for public support in creative ways. After all, the arts have had to make similar arguments before, for example, during the austerity regime of the coalition government of the 2010s.

In this paper, I will concentrate on the visual arts in the UK, but you’ll see that the boundaries of what that means are porous and confusing, in interesting ways. I will consider how the arts have formulated their political message in this crisis.

I will look at attempts to create narratives of value out of financial and statistical data. For example, I will consider the assertion that ‘the arts are worth £22 billion to the economy’ that has been repeatedly voiced in calls for support. We’ll see that often, these narratives are exaggerated, or simply factually incorrect, but that doesn’t stop them from becoming go-to legitimising arguments. I’ll try to understand how these narratives have come about. 

I’ll conclude by reading these narratives through the prism of Jean Baudrillard’s ideas of simulation and how they undermine the value of commodities. Is the economic fiction of art now the measure of the value of culture? Do we now narrate ourselves as economic artistic agents? Does it matter that our arguments are simply wrong, or that we don’t understand them? What does this mean in relation to the currents of resistance to financialisation and commodification? 

Saving the arts

Let’s start by looking at how far things have changed in the past decades. As a marker, I take a clip from a 1982 episode of the BBC comedy Yes, Minister, in which the hapless secretary of state Jim Hacker must decide between saving an art gallery and saving a football club in times of financial adversity. The civil servant Sir Humphrey Appleby puts up a principled fight.[1]Peter Whitmore, ‘The Middle-Class Rip-Off’, ed. by Antony Jay and Jonathan Lynn, Yes, Minister (BBC, 1982).

Peter Whitmore, director, ‘The Middle-Class Rip-Off’, written by Antony Jay and Jonathan Lynn, Yes, Minister (BBC, 1982)

Since this sketch was written, the language of public support for the arts has changed dramatically. Where once we spoke of subsidy, the evolution of free-market capitalism heralded a language of conscious exploitation of the power of the arts to achieve instrumental outcomes. By the 2010s, the discourse moved even further to ‘investment’. Arts Council England, for example, proudly stated that ‘for every £1 that it invested in the arts, the private sector added a further £3.’ It should be noted that this kind of language was never popular with arts organisations or artists, not even during the austerity regime after the 2008 financial crisis.

A curious change happened in the past pandemic year. Arts organisations came together to campaign for a public bailout and for a new round of public investments to support the industry’s recovery. 

We could think of many arguments for ‘saving the arts’: the intellectual history that validates artistic expression and consumption as inalienable to human existence stretches back to Plato.[2] Eleonora Belfiore and Oliver Bennett, The Social Impact of the Arts: An Intellectual History, Palgrave Macmillan, 2008. However, the arguments we saw in the last year and a half have mostly relied on financial narratives. For example, the social media campaign #ArtIsEssential, organised by the Contemporary Visual Arts Network has relied on statements such as the “creative industries employs [sic] 2 million people across all nations and regions” or that “the arts and culture sector contributes £2.8 billion a year to the Treasury via taxation.”[3]‘#ArtIsEssential’ (CVAN England, 2021) <> [accessed 1 June 2021].

‘#ArtIsEssential’ (CVAN England, 2021).

Of course, the livelihoods of the two million were in peril and that is not trivial, but there’s a red flag in this message. What is meant by the ‘creative industries’ includes many industries that are not the arts. Most of the employment for which the campaign tried to take credit come from the film, digital, and games industries. Are those the arts? Data from the House of Commons, by contrast, do not entertain such ambiguity and point to a very different number.[4]John Woodhouse and Georgina Hutton, Covid-19 and the Arts and Culture Sectors, Briefing Paper (House of Commons Library, 25 February 2021) Can we defend the value of the visual arts by claiming credit for the employment of software programmers?

John Woodhouse and Georgina Hutton, Covid-19 and the Arts and Culture Sectors, Briefing Paper (House of Commons Library, 25 February 2021).

Later, when arguing against the cuts to arts higher education funding, the same campaign claimed that “The Creatives [sic] Industries contributed £116bn in GVA in 2019.”[5]Leading UK Contemporary Visual Arts Institutions and Art Schools Unite against Proposed Government Cuts to Arts Education’ (Contemorary Visual Arts Network, 2021) [accessed 6 August 2021]. This number is misleading in many ways. First, it takes credit for regions of the UK to which the funding cut did not apply. Second, it treats ‘creative industries’ and ‘the arts’ as synonymous again. Third, it exaggerates the GVA about tenfold. 

Cebr, Contribution of the Arts and Culture Industry to the UK Economy: Report for Arts Council England (London, April 2019).

Looking at data from Arts Council England,[6]Cebr, Contribution of the Arts and Culture Industry to the UK Economy: Report for Arts Council England (London, April 2019). we see the source of such exaggerations. A 2019 report that valued the arts GVA at just above £10bn admitted to counting the value of culture in some bizarre ways. For example, the headline total number used was about £22 billion and was arrived at by counting not only the value of the industry, the value of its supply chain, but also the induced value. That total value includes, for example, the rent and grocery bills paid by artists, which renders such an estimate completely meaningless. So no, the arts were not worth £116bn, not £22bn, but about £10.6bn in GVA before the pandemic.

Cebr, Contribution of the Arts and Culture Industry to the UK Economy: Report for Arts Council England (London, April 2019).

But it’s not only the industry’s spokespeople that play loose with numbers. The Department for Digital, Culture, Media & Sport is aware of this trick and is somewhat complicit in reproducing fuzzy definitions and triple-counting. The official statistics the department produces contains many overlaps so that in the end, it’s difficult to know whether the analysis confuses the value of the visual arts with, for example, the value of digital services.[7]DCMS Sectors Economic Estimates 2018: GVA’ (Department for Digital, Culture, Media & Sport, 2020) [accessed 1 June 2020].

‘DCMS Sectors Economic Estimates 2018: GVA’ (Department for Digital, Culture, Media & Sport, 2020).

We could go on with these examples. By contrast, when it came to making arguments for the aesthetic, social, or intellectual value of the arts, the #artisessential campaign outsourced the question to artists, with underwhelming results. One could be a little disheartened by the lacklustre aesthetics and message of this particular campaign and others like it.

‘#ArtIsEssential’ (CVAN England, 2021).

I’m not trying to pick on the arts in particular: every industry has had to mount a defence of its value in the recent months. But some fundamental questions come from these examples. 

Do artists and arts organisations know that their numbers are incorrect? Do they understand what they’re talking about? How do they hope to convince bureaucrats of their case? Are they just comforted by the abstraction of impressive-sounding large numbers?

Perhaps the answer is that none of these issues mattered in the negotiation. The arts sector did secure an unprecedented bailout of £1.56 billion last year under the DCMS Culture Recovery Fund. The fight to preserve higher education funding this year was lost, but the financial value of that cut was by comparison minuscule.

At the same time, this shift implies a serious change in the way that artists and their organisations understand the value of the arts. The numbers are large. The economic story is good. The argument is won, more or less. It all seems rather alluring: the aesthetic, ethical, epistemic, or instrumental arguments for the value of the arts can be so effortlessly expressed in terms of finance.

Public and Private Value

This warrants some reflection. If the veracity of the financial argument does not matter, why did the arts give way to this narrative so easily? There was, presumably, no need at all to take on this GVA matrix, because the state already had the numbers it needed to make its decision at its disposal.

What is interesting is that artists perhaps actually believe these numbers. If so, then GVA has the potential to become a determining narrative just as earlier intellectual arguments for the value of cultural experiences did. It also extends a long line of questions about the public and private nature of cultural experiences[8]Belfiore and Bennett. and phrases them in elusively simple-to-understand terms. Is art a public or a private good? Does it warrant public support – as in Sir Humphrey’s view – or should it rely on its own commercial worth?It seems that for now, the arts industry has become attached to the notion of art being a market-friendly good. This may be advantageous in a moment of crisis, although I question the foundations of such a position. The industry appears to be pursuing a slightly bizarre argument based on Jean-Baptise Say’s 1803 law of markets which proposed that aggregate supply generates aggregate demand. This, in effect, means that the more art we have in the economy, the more demand there will be for it. In this view, there are no reasons ever to constrict the supply of art and artists. If you build it, they will come. Say’s law has long been debunked, but I think that its spirit continues to drive the expansionary motives of market capitalism.

But even when we consider art to be a purely public good, one that warrants state subsidy, the maximalising narrative inevitably arises. This is because, in the absence of a market, a politician deciding how to allocate resources will need to rely on narratives of value to estimate the net benefit of competing projects. All narratives of value are therefore liable to narrative manipulation.[9]Douglas S Noonan, ‘Valuing Arts and Culture: A Research Agenda for Contingent Valuation’, The Journal of Arts Management, Law, and Society, 34.3 (2004), 205–21 … Continue reading

Mixing the private and public good economies is potentially the worst of all possible systems. We have seen this happen over the past decades: the social value of the arts has become entangled with economic evaluations. This always seems to take the arts industry by surprise, as though it was not obvious that in every attempt to reallocate resources, there must be losers as well as winners.

Art simulating itself

As a final point, I want to consider the potential crisis that the shift towards financial arguments implies for understandings of the value of the arts and culture. To do this, I will refer to Jean Baudrillard’s critique of Marx’s theory of exchange and use value. Where Marx relates value to the cost of production of a commodity, its utility, and its price, Baudrillard thinks that contemporary society is organised around simulation rather than consumption. In a world of simulation, values have become completely detached from the objects.[10]Douglas Kellner, ‘Jean Baudrillard’, ed. by Edward N. Zalta, The Stanford Encyclopedia of Philosophy (Metaphysics Research Lab, Stanford University, 2020) [accessed 6 July 2021]. A work of art, therefore, no longer has any value that we could have described in Marxian terms. The work of art may as well be a mere simulation, that symbolises a narrative and this narrative need not be backed up by any reality.

Baudrillard’s simulacra perfectly encompass the shift from the artwork to the simulation of art in general. Where once we had art, we now have an art producing machine. The value, or values, of the art that this machine produces are not related to their Marxian values. Instead, what matters are the narratives of the value of the machine. To be explicit: the statement that ‘the arts are worth £22 billion to the economy’ describes the value of art more than any statement made about any individual artwork. 

What does this mean as part of the trend of ‘commodification’ of art and culture that is visible in the intermingling narratives of public and private value of art? It is possible to argue that certain classes of art have achieved the stable status of private commodities and we only need to look at contemporary art auction results for confirmation. The whole industry, however, continues to ideologically resist this drive towards financialisaton and insists that culture is a pure public good. Art schools, museums, and art non-profits all vocally oppose private market demands. 

I think that Baudrillard would see this dichotomy as evidence for his thesis: if the art industry resists commodification, it is because it has lost its connection to the very commodity that it represses. All we are left with is the narrative symbolic value as a simulation.

There’s a parallel in traditional financial markets too. We could think about other commodities that are valued in counterintuitive ways. Grain, for example, is traded through myriad financial instruments. Some of these rely heavily on simulation: grain futures, for example, are traded in a volume that far exceeds the volume of grain actually produced, exchanged, and consumed. Trading grain futures is based on symbolic value, not use value. Grain futures are a simulation of grain.I suggest that the same is happening with art now. £22 billion worth of art has nothing to do with the art produced or consumed. This is merely a financial instrument that simulates a real commodity trade that need not ever take place. We can see evidence of this in the recent flash rise of NFT art that reached unprecedented prices, for example, the $69 million auction price for a work by the artist Beeple. Even if these NFT transactions correspond to individual artworks, these works are by no means commodities. Instead, they are financial instruments that only simulate commodity consumption.

EVERYDAYS: THE FIRST 5000 DAYS (Beeple, 2021)


Baudrillard jested that the contemporary world’s greatest achievement was not the commercialisation of anything and everything, but instead, it was the aestheticization of the whole world, that is turning it into images and symbols that become simulations of the formerly real thing.[11]Jean Baudrillard, The Transparency of Evil: Essays on Extreme Phenomena, trans. by J Benedict (Verso, 1993). This meant that there was no role left for art because it could no longer subvert the simulation and because art relies on participating in the simulation for its existence. 

Does this mean that art is now completely irredeemable, as Baudrillard predicted? Perhaps not. Baudrillard’s pessimism towards contemporary art was profound, but there are limitations to it. In contemporary society, everything is political, sexual, or economic,[12]Douglas Kellner, ‘Jean Baudrillard and Art’ <> [accessed 6 August 2021]. but a state of ‘transaesthetics’ in which everything has become aesthetic that Baudrillard prophesised has not yet come about.

If there is hope here, it lies in the fact that the system may be self-correcting as long as the real and the simulation coexist. It could, perversely, be the politician or the cultural economist who simply dismisses the economic arguments put forward by the arts industry, knowing them to be mere narratives. By this I mean that the art industry does not yet have the power to engage in the simulacra in a way that propagates the financial narratives externally. It may be that artists have begun to see themselves through the prism of billion-pound valuations, but they are not able to convince anyone else of this – at least not yet. So we are in a moment where Baudrillard’s transeconomic and trasnaesthetic conditions are still in competition over the codes that determine the rules of the simulation. The end result is not necessarily predetermined.

There are two ways in which I think we could address the problem. One is the renewal of aesthetic practices, such as is always already taking place in the ever-evolving landscape of art production. The other could be to invest in developing financial literacy in the art industry, so that it can face and evaluate its own uncomfortable narratives. It could be that when the narratives are brought back in line with their underlying realities, they can no longer reinforce the simulacra.


Review: The Class Ceiling

The Class Ceiling 
Why it Pays to be Privileged

Sam Friedman
Daniel Laurison

Published by Policy Press, 2020
ISBN 9781447336068

Class may be the ultimate English taboo. Not long ago, the Labour Government minister John Prescott’s television documentary[1]‘Prescott: The Class System And Me’ (2008). UK: BBC 2. portrayed the UK as a country in which the very word was losing meaning in ways that should have troubled sociologists. In a memorable scene, Prescott interviewed a group of young unemployed people who refused to see themselves as ‘working class’ because, well, they did not work for a living. More recently, the report of the Commission on Race and Ethnic Disparities [2]Sewell, T. et al. (2021) Commission on Race and Ethnic Disparities: The Report. was widely condemned in part for suggesting that a class-centric, socioeconomic lens may be appropriate in addressing disadvantages experienced by ethnic minorities.

The Class Ceiling is one of a range of works to appear in recent years that attempt to renew the focus on class and its continued hold on the uneven distributions of social and cultural capital in sites of economic and political power. Titles like the theoretically-driven Against Meritocracy,[3]Littler, J. (2017) Against Meritocracy: Culture, power and myths of mobility. Taylor & Francis. the politically-sited The Tyranny of Merit,[4]Sandel, M. J. (2020) The Tyranny of Merit: What’s Become of the Common Good? Penguin Books Limited. and the historical and activist Snakes and Ladders[5]Todd, S. (2021) Snakes and Ladders: The great British social mobility myth. Random House. all serve to undo the naively optimistic narratives of merit as the prevalent organising principle of society and labour that have characterised much of the past decades. 

Friedman and Laurison’s study centres on the material outcomes and professional experiences of individuals engaged in elite professions in relation to their class origins to test the promise of meritocracy that it’s not who, but what you know that matters. As it is not only equality of opportunity but also the chances of equal outcomes that are under investigation, the book’s key questions are ones of social mobility: how likely is it that an individual beginning their life in working-class or intermediate class circumstances may end up in occupations that make them a prosperous member of the professional or managerial classes? 

The book opens with the story of Mark, a successful TV executive who attributes his stellar ascent in the industry equally to hard work and his quintessentially privileged background (professional-class parents, private schooling and Oxford, networks built on family connections, etc.). Mark is the archetype against whom all the other protagonists in the book must compete: his stocks of social, economic, and cultural capitals are high. Even in the scantest analysis, the odds are heavily stacked against individuals of working-class origin who are almost half as likely to end up in working-class occupations as to transcend class boundaries into intermediate, managerial, or elite professions. This framing illustrates the authors’ fundamental belief that social mobility is the key route to economic emancipation (Friedman is a member of the Government’s Social Mobility Commission) which favours ascent towards the top of the labour market pyramid.

The authors select the occupation of an individual’s parents as a proxy for their class origin. Consequently, the detailed work draws on extensive analysis of data from the Labour Force Survey as it pertains to individuals employed in a range of elite professions (medicine, academia, law, senior corporate management, and finance, among others). This quantitative work is accompanied by analysis of 175 interviews with individuals working in the prestigious fields of television, accounting, architecture, and the acting profession presented in the book as a series of vignettes and case studies.

The Class Ceiling builds on the tools of its glass predecessor in defining a range of mechanisms by which discrimination operates. In the professional milieux which Friedman and Laurison describe, class disparities are already visible at the entry-level: that the children of doctors are 25 times more likely to take up medicine than any other profession means that they dominate the competitive field from the get-go. Education is not the ‘great leveller’ either: “those from working class backgrounds earn even less when they go to top universities” (p. 63). These predictions hold across many co-variables including sex, disability, or ethnicity, although Friedman and Laurison’s multidimensional observations show that in most matters, demographic differences alone do not explain observed disparities. The book thus makes a case for adding class origins as a key dimension of intersectional analysis.

The headline finding that working-class origin people earn on average £6400 (or 16%) less per year than their colleagues from privileged backgrounds in the same occupations is a depressing starting point, but one that should put an end to any belief in the meritocracy of the UK’s job marketplace. The statistical analysis is detailed enough to present some counterintuitive findings, however. While, for example, “socially mobile women face double discrimination on earnings” in elite industries overall (p. 50) and women are overrepresented in journalism (p. 42), working-class individuals overall enjoy an earrings advantage in that industry (p. 51). In a section of the book filled with indictments of prevalent attitudes to class, a discussion of whether and why journalism may be a haven for working-class women would have been welcome.

The book takes flight in the later chapters which take to task a range of phenomena that the authors observed in corporate settings. We meet the job applicant Martin, who is as qualified as his competitor Sophie but is of working-class origin and therefore not a good ‘fit’. We hear from executives who suggest that career progression is a matter of ‘confidence’. When Friedman and Laurison explore the qualities behind those terms, it becomes clear that they are intended to reinforce barriers while rendering them opaque. Head of department Nigel may suggest that in his organisation “you can be who you want to be”, but in the very same setting, success hinges on choosing the correct brand of trainers for Martha (p. 134). There is an element of chicken-and-egg in these accounts that mirrors the homophilic in- and out-group sorting mechanisms of all groups and therefore the interviews and case studies are particularly valuable. 

The authors’ siting of the research in elite professions is productive because it allows for a discussion of both the disadvantages faced by working- and intermediate class origin individuals and the privileges enjoyed by their professional class origin counterparts. There are, however, limitations to this approach which Friedman and Laurison acknowledge: this analysis tells us little about how the ‘long shadow’ of class origin operates elsewhere. A way of generalising the observation that it is the class origin that prevents working-class individuals from prospering in elite professions would be to deconstruct the understanding of employment in those elite occupations as universally synonymous with belonging to a professional class. 

While The Class Ceiling provides evidence that working-class origin individuals don’t often progress beyond the lowest paying employment on entering elite industries, further insight could be gained from a longitudinal analysis of the rise of those industries in the decades of mass deregulation. The thematically linked Culture is Bad for You, for example, demonstrates that in elite cultural occupations, the golden age of social mobility is at best a myth[6]Brook, O., O’Brien, D. and Taylor, M. (2020) Culture is bad for you: Inequality in the cultural and creative industries. chap. 7. Manchester University Press. and that the statistically evident gains of the class politics of the 1980s may have been the result of a shift in terminology and not in outcomes. An analysis of class barriers in evidence today, perhaps, should take account of the stark class-type differences between the CEOs and the administrators who both appear in the data trails as belonging to the same professional class. 

Ultimately, the scholarly value of the work lies in its rehabilitation of the multiple measures and meanings of class as distinct constituent components in an intersectional analysis of any group’s professional or social outcomes. Friedman and Laurison’s quantitative work is certainly impressive in its multidimensionality and its investment in critical and numerical complexity. The relationship of this data with the qualitative aspects of the research, however, may be far from stable: the oral accounts of class on which the work is based do not always match the statistical classifications. This poses a challenge to the project because how class is measured and how it is understood are not one and the same.

That the understanding and signalling of class or other identity attributes may become an obstacle to classical class analysis is already evident from Friedman and Laurison’s data in a subsequent paper Deflecting Privilege[7]Friedman, S., O’Brien, D. and McDonald, I. (2021) ‘Deflecting Privilege: Class Identity and the Intergenerational Self’, Sociology. doi: 10.1177/0038038520982225. that observes a range of middle-class origin individuals constructing accounts of class adversity and disadvantage. This phenomenon even predates the 1980s’ spirit of individualism heralded by Giddens or Bauman: the pioneering American artist Lorraine O’Grady, for example, recalls her successful Black middle-class peers feigning humble origins in the 1970s.[8]O’Grady, L. and Davis, B. (2021) ‘Lorraine O’Grady on the Social Castes of the Art World’, The Art Angle. … Continue reading To echo her question: “what kind of class does that?”

How such considerations can be politically activated to form a convincing policy framework for ameliorating prevailing disparities remains an open question. For some, the classic Bourdieusian tools of sociology are beginning to fray in the era of identity politics and its intersectional demands[9]Heinich, N. (2007) Pourquoi Bourdieu? Gallimard (Le Débat). – the Sewell report comes to mind again. Slavoj Žižek[10]Žižek, S. (2016) What the Liberal Left Doesn’t Want to Hear. New York. has suggested that the same kind of deconstruction awaits class as is currently taking place with the gender binary. An entirely different political class narrative may be called for that transcends the boundaries of sociological understanding before returning to the discipline once again.

This is an Accepted Manuscript version of the following article, accepted for publication in Cultural Trends:
d’Alancaisez, P. (2021) ‘The Class Ceiling: Why It Pays to Be Privileged’, Cultural Trends, pp. 1–3. doi: 10.1080/09548963.2021.1950512


Review: Deserting from the Culture Wars

book cover

Maria Hlavajova, Sven Lütticken (eds)
Bini Adamczak, Kader Attia, Rose Hammer, Tom Holert, Geert Lovink, Diana McCarty, Dan McQuillan, Johannes Paul Raether, Andreas Siekmann, Esmee Schoutens, Natascha Sadr Haghighian, Jonas Staal

Published by MIT Press, 2020
ISBN 9780262362955

book cover

Cultural battles have been going on for decades: Chapman and Ciment’s encyclopaedia of manifestations of culture wars runs into some 1,200 pages. [1]Roger Chapman and James Ciment, Culture Wars in America: An Encyclopedia of Issues, Viewpoints, and Voices, 2nd edition, Routledge, New York, 2014 Nonetheless, the overtly partisan manner in which major events of the past few years have been represented and critiqued in the public sphere could lead one to understand that culture wars are a relatively new phenomenon in democratic politics. The election of Donald Trump or the Brexit referendum are habitually read as turning points that confirm a new and now seemingly unbridgeable social and political division.

How such rifts are represented in and created by culture itself has been the subject of lively debate. Deserting from the Culture Wars is an intervention in this fraught landscape that is not only timely but highly necessary. Maria Hlavajova’s foreword describes a landscape torn by ‘battles around civil rights, social and ecological justice, health equity, racial hierarchies, gender identities, and, to be sure, truth floods public discourse with a toxic brew of bewildering language, maximist slogans, manipulative rhetoric, inflammatory imagery, conspiracy theories, and militarized posturing’ (p 12, emphasis in the original). Sven Lütticken’s project ‘Deserting from the Culture Wars’, run with BAK (basis voor aktuele kunst) in Utrecht, weighs in on the discourse with a ‘training manual’ of contributions from the likes of Bini Adamczak, Diana McCarty, Jonas Staal, Natascha Sadr Haghighian, Tom Holert, Geert Lovink and Dan McQuillan. The project’s manifesto is therefore alluring: it proposes a ‘tactical desertion’ of the culture wars in an attempt to find a way towards ‘being together otherwise’ and away from the battlefield.

Sven Lütticken, Performing Culture Otherwise

Lütticken’s opening Performing Culture Otherwise sets out his proposal for ‘desertion’, describing culture wars as a series of emergencies fabricated by conservative politics in the US since the 1980s. At the outset, Lütticken situates these events at the extreme far right of the antifascist–fascist axis, a position that enforces a binary reading of all phenomena. He suggests that the ‘left’ has developed a habit of responding to such cultural attacks in reactive, Pavlovian ways that are wholly inadequate. Since by the 1990s a true Marxist alternative to neoliberalism seemed implausible, the ‘Cultural Marxism’ that replaced it was not a considered defence but, in fact, a caricature bogeyman invented by the ‘right’ in pursuit of further ideological gains (p 24). When it becomes apparent that the rules of engagement are determined by the aggressor and that the object of the battle is not only culture but survival itself, Lütticken suggests, why not look for ways to avoid this conflict altogether?

To imagine how this might be possible, Lütticken points out that culture wars are waged between cultures but not for them. Contrary to the Marxist conception of culture power struggle rendered visible, the ‘right’ culture is the culture of the majority (white, Christian) collectivism. That conservative culture is necessarily at odds with the superstructures of the media and academia understood to have been hijacked by the Cultural Marxist enemy. Lütticken cites Jordan Peterson’s vocal opposition to the neo-Marxist tendencies of the academy as skilful exploitation of the shortcomings of Jürgen Habermas’s universalist conception of democracy which inevitably leads to a strengthening of exclusionary cultures.

If Lütticken’s thesis is that warfare-by-culture is the preserve of fascism, then this unravels in his consideration of historical avant-garde artistic movements. Through Herbert Marcuse’s analysis of the social changes leading up to the French strikes of 1968, Lütticken concludes that culture was no longer an arena in which struggles were represented, but a bona fide site of conflict. The logical necessity which the text overlooks is that such war-like engagement requires at least two protagonists, although Lütticken describes the damage that the artist group Situationist International suffered in becoming a ‘proper’ political avant-garde (rather than a ‘merely’ artistic one), perhaps as an illustration of the unfairly configured battlefield (p 33).

Lütticken’s proposal is ultimately not one of reckless desertion. In contrast with Peter Osborne’s proposal for withdrawal in pursuit of autonomy, Lütticken wants to embed solidarity in a co-ordinated mass exodus. He points to the successes of ‘left’ cultural collectivisms that led to the UK’s Tate galleries severing their relationship with BP, or to William Kanders’ resignation from the board of New York’s Whitney Museum. These are, of course, commendable, although Lütticken’s reading of actions and phenomena through the prism of antifascism may render him less sensitive to the non-cultural forces at play. In what reads like a hot-take, Lütticken appears to compare MoMA’s sacking of its freelance educators in the first stages of the pandemic with the same museum’s call for equity and justice after the killing of George Floyd. Lütticken acknowledges that the question of how ‘to forge ties of solidarity and build autonomy’ is crucial, but it is not clear that the apparatus of withdrawal inherited from Osborne, and twinned with an antifascist orientation, is adequate ‘in an economy designed to either prevent it or instrumentalize it’ (p 38).

Images from the book launch. Photo: BAK

This desire for desertion, as well as Lütticken’s insistence that a strict antifascist critique is its best chance of success, is maintained through much of the volume. This is not surprising given that Deserting from the Culture Wars resulted from a long-term collaborative project convened by Lütticken. The myopic inflexibility of these parameters, however, does little to enhance the other contributions in the volume, preventing them from engaging with a wider gamut of issues and artefacts of the culture wars.

Tom Holert, Transfixing the Fascist Episteme

Tom Holert’s contribution, Transfixing the Fascist Episteme, focuses on the formal characteristics of knowledge as a way to understand pervasive fascist cultural subterfuge. Holert’s masterful analysis of what he calls the epistemisation of culture will be familiar to readers of Third Text Online, [2]see Christoph Chwatal’s review of Tom Holert’s Knowledge Beside Itself: Contemporary Art’s Epistemic Politics (Sternberg Press, 2020), Third Text Online, 12 October 2020 and his examination of culture’s vulnerability to right-wing ideas is compelling. In the waning shadow of Marxism, Holert argues, the plurality of knowledge narratives on offer has served to legitimise the cultural claims of fascist movements such as Alternative für Deutschland, whose rhetoric of the state, nature or the people owes much to the epistemological work of the French extremist philosopher Alain de Benoist.

Holert observes the ‘right’s’ skilful appropriation of the lessons of 1968, notably the shift of its above-the-surface politics away from facts to emotion. The emergence of truthiness (the term coined by the satirist Stephen Colbert to describe the kind of truth that is felt rather than known) as a mode of political discourse may appear in line with the Foucauldian turn against the rigid Modernist episteme, and is, in fact, portrayed as emancipatory. However, as long as the memefied episteme is underpinned by fascist mechanisms like algorithmic message distribution, Holert suggests, it can only serve to corrode the liberal consensus.

Holert remains aware of the practical difficulties of such a critical position, given that not all fascist knowledge is simply false (Adorno) and that truths are inherently arbitrary in nature (Arendt). The defining feature of a fascist episteme, therefore, is that it deploys truth out of its interpretative context in the service of untruth. Here, Holert nods to the possibility of applying such epistemic analysis to a broader spectrum of cultural claims than Lütticken’s project set out to; however, the antifascist orientation of the ‘manual’ prevents him from addressing these explicitly.

Referring to the philosopher Alexander Koyré, Holert suggests that what characterises fascist epistemology is a relentlessly goal-oriented reason, the type of instrumental reason that, according to Max Horkheimer, strategically corrupts practical reason (p 64). To avoid this issue, Holert calls on the critic Keller Easterling to observe that ideological declarations are no longer reliable indicators because they are easily corruptible. Since ‘a simplistic disavowal of the fascist episteme’s violence’ is not enough, Holert suggests that a culture wars deserter should engage ‘in the production of a set of critical skills and aesthetic language that would enable actual transfixing’ (p 70). While part of the ‘training manual’ stops short of offering a lesson in practical epistemology, Holert’s text closes with some optimistic examples of artistic practices (Forensic Architecture, among others) that in his view operate within robust and critically effective epistemes.

Holert’s analysis is damning because it points to no easy solution. If the truth claims based in antifascist epistemic alternatives (for example, in the rejection of ‘evidence’ characteristic of many emancipatory movements) can no longer be taken at face value, which epistemic paradigm should they be evaluated in? With this in mind, the volume’s programmatic refusal to engage with any of the artefacts of the ‘left’s’ culture seems like an own goal.

Jonas Staal, Contagion Propaganda

Jonas Staal’s Contagion Propagations expands the perspective laid out in his recent analysis of contemporary propaganda art.[3]See Christoph Chwatal’s review of Jonas Staal, Propaganda Art in the 21st Century (The MIT Press, 2019), Third Text Online, 16 January 2020 In what, at points, reads like a political op-ed, Staal exposes the Covid-19 outbreak as an inevitable outcome of capitalism’s globalised excesses. He sees the pandemic as a profoundly partisan affair that serves the capitalist economy and ideology by design and merely highlights pre-existing injustices that are under normal conditions tolerable through the production of narratives of what Herman and Chomsky refer to as ‘unworthy victims’ (p 128).

Staal traces the pandemic front lines to an earlier conflict between ‘ultranationalist and hard right parties and… the globalist capitalist elite’ (p 129). Given the anger that clouds the text and which seems more suited to a rally speech than a critical essay, this reads as one step in political rhetoric too many, until Staal deploys his well-developed toolkit of propaganda analysis on an oeuvre of mainstream films such as Contagion (2011), which models the SARS epidemic, and television series such as Outbreak (1995) that features the Ebola crisis. Such propaganda artefacts that portray the virus threat as a ‘foreign agent’, Staal argues, also lay the ground for an ideological and cultural war for the eco-fascist myth of overpopulation.

Staal’s text concludes with a surprisingly detailed and practical Organizational Art Training Manual, a blueprint for artist-driven propaganda creation that includes instructions such as ‘identify a common objective for change’ and ‘consider the means of representation’. As welcome as this intervention is, it points to Staal’s belief that artists should take an active role in the culture wars, rather than desert them.

At this point, the willful blindness of Lütticken’s project to the very possibility that the culture wars are bilateral is visibly at odds with Staal’s proposal. The enforced reading of culture wars as a solely fascist phenomenon strips Staal’s propaganda artists of autonomy and surrenders them to that Pavlovian stimulus. Lütticken’s parameters explicitly forbid engagement with social justice warrior culture – which is regrettable, because Staal’s framework could have lent itself to a more productive understanding of the tools and techniques already available to the would-be culture war deserter, particularly in the light of the substantial damage that the ‘left’s’ internal culture wars are already inflicting on the antifascist cause. If the key lesson of Staal’s propaganda studies is that ‘it’s all propaganda’, why not examine the propagandas of ‘woke’ or ‘cancel’ cultures, for example, to ensure that they remain loyal to their stated antifascist cause?

While one can only guess at the reasons for such reluctance to engage with the ‘left’s’ internal cultural inconsistencies (or, in Lütticken’s opening words, ‘the fascism in all of us’), this decision has profound practical implications. For example, it renders unproductive Staal’s astute analysis of Steve Bannon’s cultural propaganda war so effectively deployed elsewhere. More importantly, where the project sees the culture of culture wars as a series of artefacts appropriated by fascism, it fails to account for the culturally-generative role of artists and cultural institutions in the production of cultures and countercultures.

Christopher Newfeld’s account of the twentieth century culture wars points to a more economic than cultural effort to dismantle the liberal public sphere.[4] See Christopher Newfield, Unmaking the Public University: The Forty-Year Assault on the Middle Class, Harvard University Press, Cambridge, Massachusetts and London, 2008 Contending with the significant gains that the cultural institutions and the ‘far right’ have independently made in the twenty-first century, what could have been worthy of consideration here is the stark asymmetry of resources harnessed by the parties. While the ‘right’ boasts easily memorable messages, masterful isolate-and-control tactics and an army of teenage 4chan ideologues,[5]4chan is an infamous social network, home to armies of anonymous trolls and source of most of the internet’s memes the ‘left’ could claim extensive networks of artists, activists and institutional infrastructures, and a wide-ranging theoretical apparatus. Is Lütticken’s proposal, in stark contrast with Holert’s compelling recommendation, that artists and institutions like BAK withdraw from cultural production and engage in as-yet unspecified activities, rendering themselves deaf to the fascist gunfire? It is clear what the desertion is from, but to where?

At the risk of labouring the metaphor, one would do well to remember that in warfare, deserters are usually punished by their own side. If, in the words of Steve Bannon’s ally, the populist ideologue Andrew Breitbart, ‘politics is downstream from culture’, turning away from the culture wars is easier said than done. In the light of the recent tectonic shifts brought about by cultural progressivism’s insistent antifascist work (for example, the school curriculum reforms in the US that explicitly root mathematics instruction in ethnic essentialism in the name of emancipation, or the empirically counterproductive extreme readings of critical theories by those such as Robin DiAngelo), culture’s retreat would be at best lazy and irresponsible.

Planet of the Humans, film still

The market of culturalised politics is, in fact, alive and well. An example of the selective embrace or rejection of such market freedoms comes in Staal’s analysis of Michael Moore’s documentary Planet of the Humans, directed by Jeff Gibbs (2019). Moore, until now almost universally applauded by progressives for his popular activist journalism, in the recent film took the false step of condemning not only ‘big oil’ and ‘capitalism’ for the inevitable ecological disaster but all humans for their naïve desire for easy solutions. Moore’s film is pessimistic and mistrustful of good news, enough so for Staal to label him an eco-fascist. Surprisingly, Staal’s rebuttal relies on undermining Moore’s data. Was Moore’s evidence robust in films like Bowling for Columbine(2002) because the motives were antifascist, but became corrupted two decades on? To be crude: if Moore can this easily be rendered a fascist, what fundamental characteristic of the ‘left’s’ own antifascist culture safeguards it from engaging in fascist behaviours? Either it is the antifascist lens that is wholly critically unproductive, or it is its selective application to phenomena that is prejudged as hostile and means it is hypocritical.

The fundamental challenge to the limited scope of Lütticken’s proposal is that the antifascist orientation fails to satisfy the challenge posed by Easterling. That is to say that the volume’s repeated assertions of antifascist intent cannot be read as sufficient, or that the rigour with which the volume classifies all phenomena as either fascist or antifascist is in itself a by-product of a culture war. Bini Adamczak’s contribution is an example here, even if it is perhaps the volume’s most defined proposal for an alternative cultural future. Adamczak is a passionate proponent of communism,[6] See, for example, Bini Adamczak, Communism for Kids, Jacob Blumenfeld and Sophie Lewis, trans, The MIT Press, 2017 – without doubt an artefact of a culture war and as much as her text is eloquent, the targets of its critique are rather predictable and their relationship to culture left underexplored.

One possible escape from this bind comes from Slavoj Žižek, whose infamous pronouncement that everything is ideology uncannily mirrors Staal’s. Žižek is keenly aware that under the conditions of ever-present ideological warfare, even oppression is adorned with the hallmarks of freedom, and that in turn makes him sceptical of any freedom-making claims. Žižek’s favourite dialectician, G W F Hegel, even suggests that ‘Evil resides in the very gaze which perceives Evil all around itself’.[7]Hegel, cited in Slavoj Žižek, ‘Against an Ideology of Human Rights’, in Displacement, Asylum, Migration: The Oxford Amnesty Lectures 2004, K E Tunstall, ed, Oxford University Press, 2006, … Continue reading Žižek’s critique is a pragmatic one and its tone seems apt as a response to that part of Lütticken’s proposal that purports to extend practical tools towards building antifascist cultural relationships because Lütticken’s project is, in fact, inherently divisive by its desire to split the world into fascists and antifascists. Žižek has made himself unpopular by pointing out this very propensity of emancipatory projects to fall foul of their ideological logics with a ‘puritanical zeal’. Perversely, while Žižek is a rare survivor of the ‘left’s’ ‘cancel culture’ (perhaps owing to his earlier Marxist allegiance), Jordan Peterson’s practically indistinguishable observations (he speaks of the ‘zeal’ with which the Bolsheviks routinely denounced their enemies as bourgeois for their own advantage) rendered him a public enemy. More perversely still, in Lütticken’s framework, any reference to Peterson in near-neutral terms is likely to be classified as fascist, disqualifying any of this review’s arguments. But as Adorno and Arendt would have it: who is right and who is wrong should not depend on political sympathies alone.

Rose Hammer, The Radical Flu

There are, thankfully, spaces of disengagement between the repetitive denouncements of fascisms in the book. Amongst the critical essays are also presented artistic contributions, which appear to be scripts for performances or lectures.

Remembering the Future, Kader Attia’s touching analysis of today’s political culture notes the disparity between the nostalgic, past/ghost/phantom-driven relationships that inform our everyday lives, and the technocratic, emotionless nature of the ‘left’s’ discourse. If culture, and therefore politics, no longer offers catharsis, Attia’s call is for the reappropriation of emotion, affect, desire and fear, with all their uncertainty and unpredictability. Attia calls on examples from his grassroots project La Colonie to demonstrate the productive potential of this approach.

La Colonie in Paris Photo: La Colonie/Facebook

Johannes Paul Raether’s intriguing collective work From ReproModernism to ReproTechnoTribal offers a perplexing yet alluring account of a live project that is peppered by phrases like ‘I-as-us’, ‘MetaMothers’ and ‘Off Body – social – In-Body – local – In-Body’, and appears to be a diagrammatic design for a new culture, one that repurposes the ubiquity and banality of algorithmic instructions for living (our ‘Ikeality’) into a disruptive, yet sustainable form.

The most experimental and the most intriguing of those contributions is by Rose Hammer, a twenty-artist collective constituted on the occasion of osloBIENNALEN. Their The Radical Flu is a treatment for a play that charts the outbreak of the Spanish Flu in 1918 Oslo that would structurally mirror Roberto Gerhard’s adaptation of Camus’s The Plague. The cast of characters includes a fictional doctor (atheist, reasonable), a religious fool preacher (refuses to be seen by the doctor), a choir (Dies Irae), the sick child (a redeeming death) and historical political figures (including Norway’s first female member of parliament), good Samaritans (nurses) and artists (Munch, Vigeland).

Imagining the arc of the opera, which sees Christiania under lockdown (from the UK’s third Covid-19 lockdown), is oddly uplifting, perhaps because Rose Hammer’s deployment of a cast of two-dimensional characters productively encourages perspective-taking. Much like the best commedia dell’arte was able to convey morality tales by engaging audiences in a role-play game whose outcomes were not necessarily fixed, ‘The Radical Flu’ proposes a simulation in which, yes, fifteen thousand people die, but their society’s ethics are laid bare for analysis. By some estimates, the Spanish Flu killed three per cent of the world’s population; it is nothing short of astonishing that this event’s cultural mythology has not been excavated more thoroughly in light of today’s struggle with a pandemic. Rose Hammer’s play is no mere thriller or instruction manual because it is not the epidemiological strategy that is opened to scrutiny, but it does raise questions, rather, about the disease’s place in the public and private psyche as an internal or external enemy.

Rose Hammer

Geert Lovink, The Invisible Culture Wars

Also notable in the volume is the interview with the media theorist and critic Geert Lovink, whose activities span four decades of culture wars. Despite the interviewers’ attempts to hit the by now predictable antifascist talking points, Lovink is capable of the kind of analytical nuance which would have vastly enhanced Lütticken’s project. As a seasoned media activist and tactician, Lovink is aware of the ambiguous ambivalence of emergent technologies and does not condemn, in contrast with Holert, the ‘networks without a cause’ themselves for the politics they reproduce.

By way of context, Lovink points to the Gramscian belief in the power of ideology as an emancipatory tool that pervaded his practice in the 1990s – the very idea appropriated so successfully by Steve Bannon. If in the culture wars every message can be ideologically targeted and adjusted to individual recipients, as Lovink suggests, then art’s preoccupation with the visible is its own downfall. Are art and its institutions ready to desert from the culture wars and engage, in a refrain to Attia’s suggestion, with the subconscious? ‘There are many places… that need to be occupied’, Lovink replies, ‘but the museum is not on the list.’

This review first appeared in Third Text Online.


At the limits of representation

Social practice – a prominent and growing aspect of contemporary visual art engaged in social and political realities – has claimed a significant role in bolstering cohesion, empowering communities, and encouraging solidarity between social groups in past decades. It has therefore been a disappointment that in the chaos of pandemic lockdowns, many museums and galleries suspended their social practice programmes, just when their communities needed them the most. With few exceptions, contemporary art’s civic consciousness and the ethos of engagement and inclusion took a step back from more pressing, prosaic concerns of art and artists’ own survival.

While one can hardly blame artists for failing to single-handedly defeat a deadly virus or its economic and social challenges, the pandemic has brought some old questions to the fore again. How do artists, museums and galleries decide whom to support with the resources and skills at their disposal? Why do certain social causes become the causes of art? 

In The Rules of Art, Bourdieu[1]Bourdieu, Pierre. 1996. The Rules of Art: Genesis and Structure of the Literary Field. Stanford University Press. offers an unflattering view of cultural reproduction. He argues that it is in art’s interest to join social struggles because these create a demand for art: making social art is profitable whether one believes in the cause or not. This model may help to understand some of the most misguided aspects of socially-motivated art practice, for example, Marc Quinn’s intervention that replaced the statue of Edward Colston toppled by BLM protesters in Bristol with a work of his own. Quinn was widely condemned for seeking cultural profit from the suffering of others.

However, Bourdieu’s analysis looks dangerously out of date in light of the armies of artists who until recently took on roles traditionally reserved for social workers, often with little reward. But if art’s social functions are today necessary to the functioning of society, they remain a somehow optional and voluntary aspect of artistic practice. It is then even more important to understand who is and who isn’t included in art’s social remit, and how the priorities of artists themselves shape the priorities of social practices.

A potted history of social art and its relationship to the policy-mandated drive for access and inclusion may help in answering some of these questions. The rise and rise of social art practice begun with the post-1997 cultural policies that charged museums and galleries with finding and nurturing previously unengaged audiences.[2]See for example, Hewitt, Andy. 2011. “Privatizing the Public: Three Rhetorics of Art’s Public Good in ‘Third Way’ Cultural Policy.” Art & the Public Sphere 1 (1): 19–36. To deliver these audiences, institutions hired a generation of freshly-trained artist-facilitators supplied by the ever-expanding and increasingly diverse art schools. In times of plentiful arts funding, this was art’s success story: more art was being made by more (and more diverse) artists for larger (and more diverse) audiences.[3]This is, of course, a simplified account. The argument which follows is concerned with the perceptions of these phenomena, rather than their empirical successes.

In a moment of intoxication with its new mission and unprecedented access to funding, the early 2000s art industry believed that it could tackle social ills at large, not to mention its own internal inequities. In other words, art’s promise of inclusion was not only of empowerment through art that was heralded by social practice. For many audiences, inclusion turned out to be an enticement into the art world workforce itself. 

Here lies a profound paradox: the unintended effect of this expansion of artistic activity is that it created a quasi-class of artists whose political ambitions and professional experience made them acutely critical of their own industry’s failings. Contemporary art’s drive to become more inclusive for its audiences ultimately contributed to the inequalities experienced by its workforce. In transitioning from a modestly sized, relatively homogenous industry of the 1980s in which the number of arts graduates tracked the number of job openings, to an explosive, diverse ‘creative economy’ free-for-all of the 2000s, the cultural workforce grew at a pace even greater than the demand for its labour.

The increased competition for opportunities exacerbates inequalities: if a larger (and more diverse) workforce is competing for more (but not so many more and not necessarily fairer) jobs, any asymmetry in the distribution of advantage becomes more visible. At the same time, long-term trends in the entire UK workforce create the appearance of industries like art becoming more inaccessible when in fact it is the pool of people who experience barriers to success that is changing.[4]For a nuanced discussion of these factors, see Brook, O, D O’Brien, and M Taylor. 2020. Culture Is Bad for You: Inequality in the Cultural and Creative Industries. Manchester University Press. This means that as certain markers of disadvantage in elite professions have diminished in their effect (class, for example), others may have become more prominent. In intersectional analysis, for those parts of the workforce who came to art seeking empowerment, the disappointment of finding an industry unable to dispense it fairly has been palpable. 

Nothing of this, of course, is an argument against diversity. The ideals of access and inclusion, whether instrumental or genuinely felt, are not at fault. A long perspective on their side-effects, however, should prompt a re-examination of art’s continued claims of representation in respect of its stated social justice commitments. The pandemic has illustrated the dangers of relying on loose definitions of who is and who is not included in art’s social remit. In a curious turn, we are seeing artists demanding that they themselves be welcomed again. 

Early on in the pandemic, the Instagram-based #artistsupportpledge initiative saw artists pledge a proportion of their sale takings for buying other artists’ art. In what was an innocent peer-to-peer marketing campaign masquerading as democracy and mutual aid, it’s mission was clear: the artists’ priority is to support artists.

A more striking example came during last Summer’s strikes by a group of some 300 retail, catering, and commercial workers risking redundancy at Tate. The regrettable and all too familiar situation was distinguished by the arguments that the strikers put to management. They reasoned that because many of them were artists by training (despite being employed by Tate in non-art capacities) and because many of them were from underprivileged social backgrounds (which are overrepresented in low-wage sectors like retail), Tate owed them a double duty of care. The implication is profound: being an artist is synonymous with experiencing acute disadvantage aking to racism, sexism, or classism. If artists are by definition underprivileged and the boundaries between their own identities and those of the subjects of social practices are blurred, who is including whom? 

Read in Bourdieu’s tone, art’s principled stand with itself reflects the fact that the industry can stimulate the demand for art without reference to external factors. Having so effortlessly expanded its purview to include the material conditions and aspirations of any community (and therefore of artists), art has little need to include or represent anything other than itself. And since art is also able to adjudicate on the relative merits of any candidate for such inclusion on its own terms, it can continue to make unverifiable claims about its emancipatory power.

This is a version of a text originally published in The Sociological Review.
It is part of a series that continues in Art in Solidarity with Itself.

Main photo: Paul Campbell/Flickr.