Professional Documents
Culture Documents
One image I have of the contemporary artist, for better or worse, is that of the
international traveller, a modernday troubadour, arriving (usually invited) in town from
afar with his or her bag of tricks. Call it a Couture of Contemporaneity perhaps, where
the artist either skims over the local or engages it with a fresh eye and an awareness of its
relationship to the contemporary elsewhere. There is a significant difference between the
artist being ‘here’ in this place and an audience simply seeing an action or a work on TV
or in a magazine. The artist’s presence (or the presence of their work) is the event, framed
as it may be in press releases and on web sites in terms of oneliners and outrageous acts,
the artist has the choice to become either an entertainment in a machiavellian festival or a
privileged correspondent in a dialogue in which a grounds for identification is set up
between an audience and the artist’s gestures because they occur in the local space, in this
place. On the international level artists skip from here to there formulating a body of
work not in a specific location but as a kind of compendium of gestures, to be noted (or
ignored) in a metaworld of the art press or publications. In every place that this armature
of international culture touches ground, it does so in different ways and the artist has the
choice to be a dilettante or an engaged player.
In Canada we have a particular version of this traveller system. Fostered through the
Canada Council and the artistrun spaces, an attenuated institution is spread out across the
country allowing artists to present their work in its various nodes, simultaneously
bringing the centre to the periphery and vice versa. As with other national institutions,
such as Grierson’s film board, there is embodied in the artistrun system a project of
building identity through which the regional, the less urban and the rural become, at least
symbolically, part of the consciousness of the rest who, for the most part, live in urban
agglomerations. At best these institutions are able to develop and embody changing
realities and models of who we are, opening spaces for practitioners to develop deeper
thought, functioning as think tanks for new ways of engagement. At worst (which
happens when artists don’t question, on all levels, the frameworks in which they are
asked to operate) we descend into an abyss of facile symbolism exemplified by ministers
of culture distributing free flags as a constitutional strategy or the manic socialistrealism
of Canada’s fivedollar bill.
What has this got to do with the Couture of Contemporaneity? This is the second event in
which artists from Canada and abroad have been invited to present artwork, performances
and interventions in a venue described by the organisers as ‘public space’. The work is
experienced in urban spaces; in storefronts, on sidewalks, at a car dealership, in the bus
station, in city parks and vacant lots. There is a gesture here, on the part of the curators
(or coordinators as they prefer to be named), to put the artistic activity outside of the
hermetic confines of the gallery space. This alone is significant. The glory of the artist
run system is also its major flaw. In consciously nurturing a network of physical spaces
the Canada Council and other arts councils created a place of serious experimentation for
several generations of artists. Unfortunately this focus on spaces, on white interior
volumes of various shapes, has over the decades moulded limited types of practice. For
example, many artists have worked primarily in installation and performance using what
increasingly became a cliche notion of sitespecificity where improvising using the
immediate physical, architectural and social conditions became more and more absurd as
spaces came to be clones of one another, both administratively and physically. Also there
is no audience, that is to say no public (leaving aside for the moment the important
question of what ‘public’ could mean). Visitors to spaces are predominantly other artists
and students. This makes perfect sense if one regards the artistrun system as a research
institution, much like a university or thinktank. In this sense the gallery is a safehouse.
But this mindset and the notion of artist it engenders precludes other kinds of critical
engagement be they across disciplines or with different publics. This is a very localised
phenomenon related to how these spaces came into existence and the cultural geography
of Canada. For example, my experience recently in former communist states is that all
kinds of people will come in to gallery spaces and enter into dialogue with artists. The
space is seen a place of very lively interaction, not exclusion. So it has nothing to do with
the box itself. But that different places require different propositions in order to shift
paradigms.
“Spasm” can make such a proposition. What is vital in how invited practitioners situate
themselves (or are situated) in relation to problem enucleated by this slight gesture of
reframing. “Spasm” comes out of but is not operating within the artistrun space.
Significantly the festival does not consist only of performance in public space, which can
be easily passed over, but also includes static artwork seen in both public and private
commercial spaces for the duration of the festival. That is not to say that simply shifting
venues really changes where we are operating. The public for “Spasm” is still
predominantly Saskatoon’s cultural community and a wellschooled professional artist
can choose to wall off their slice of the public space, pretend it is a gallery and focus
primarily on how well the work documents. It is interesting to me that, on occasion, it
was the organisers of Couture of Contemporaneity who were more interested in how the
works manifested themselves as public interventions than the artists. However the shift
out of the gallery is a significant gesture in reframing possibilities. Simply put, there are
other people walking around where this work is happeningit is a shared place. The work
may dialogue, now and through its documentation, within the specialised world of the
visual arts but it also extends into other spaces where other forms of dialogue are
possible.
How can artists face the social, institutional and economic pressures which have come to
bear on the arts and the multiple communities in which they reside and are experienced?
How can art be relevant without being ridiculous, pedantic or didactic? Should it have to
hide in white boxes to avoid the difficult questions? Artists must be able to provide the
intellectual and creative tools for dealing in a critical and rigorous manner with the world
in which we live and provide a real sense of viability for alternative ways of being and
thinking. For me this challenge invokes a notion of interdisciplinarity which is not simply
a mixing of disciplines and technologies, following models proposed by the
entertainment industry, but rather a recognition that the codes, ethics and disciplines
through which we have built practices can be the basis for future practices only if they
draw on a wider range of epistemologies, forms of action and reflection in feeling out a
viable approach to present conditions. The future viability of the arts does not lie in
acquiescing to a prevailing economic morality which dictates an overprofessionalized
“living within one’s means” (which most art schools seem to have internalised). Cultural
practice must always seek to exceed its means and extent critical inquiry and reflection
beyond its selfimposed range. I mentioned above that current models of cultural
production engender a certain image or role for the artist. To what extent does
contemporary ‘branding’ of the artist (the self as trade mark) represent a conflation of a
romantic notion of the creative hero with a contemporary hyperconsumer ethos? How
can experimentation with alternative models (through gestures raising questions around
authorship, ethics, intimacy, implication and permission which violate the normal
authorship and copyright structures,for example), shed light on these questions?
For me it has been necessary to explore various types of collaborative activity which
provide an alternative to solo or objectoriented making. This has involved collaborations
with architects, dancers, mediaartists and others, in both noncommercial and
commercial projects destined for dissemination in the art milieu and elsewhere. These
experiments, not always successful, perhaps rarely so, have provideded in insights into
strategies of working and functioning as an artist but outside of expected frames. I would
simply call this “mobility”. The more widely this mobility is practiced (or if the ways it is
already practiced are more discussed), the better. Why not integrate artistic practice and
inquiry with other disciplines, be they what we would normally call commercial or
‘applied’ (architecture, communication design) or other artistic fields (dance, writing,
curatorial/critical activity)? In each case the desire is to find out how these other fields or
practices can be useful in extending the inquiry begun with solo practice, to push those
other fields beyond their selfimposed frames to a point where they are rich, critical and
dynamic as contemporary cultural activity pushed to a point where what is at stake in
the world around us is brought to the surface. How can the curatorial gestures and
structural questioning proposed by practitioners from within the Canadian arts milieu
facilitate this inquiry?
Andrew Forster
1550 words