Professional Documents
Culture Documents
Bijoor
Introduction to International Relations
Prof. Vaibhav Abnave
7th April, 2015.
Street Art as a Form of Contemporary Transnational Protest
“Graffiti is one of the few tools you have if you have almost nothing," Banksy once
famously proclaimed (Banksy 3). The world's most recognizable street artist has a point: street
art has a tendency to pop up in dire times.
Street art i
s
visual art
, usually non commissioned artwork, executed outside of the
context of traditional art venues and in public places. The term gained popularity during the
graffiti art boom of the early 1980s and continues to be applied to subsequent incarnations (Tfr
n.p.).
Sometimes disregarded as mere spray paint, sometimes called an art movement, its
participants have been labelled as criminals engaging in illicit activities while at the same time
have been called stars whose artworks can be auctioned for high prices. Such paradoxes show
that street art challenges our conventional understandings of culture, law, crime and art.
Today, urban spaces are identified by the paint on their walls. Street art is, and
always has been, an important part of the city. It is big, public, almost always controversial, and
finds it’s way into the pictures of tourists, newspapers, magazines, blogs, and any other visual
medium. It is the art that transforms the everyday space in which we live in, and makes it
difficult for us to look down while walking along these streets. Whether by its opponents who
brand it as vandalism, or by its fans who praise its essence, street art is an urban phenomenon
that gets everybody’s attention and certainly cannot be ignored. Therefore understood as a
powerful platform for reaching the public, graffiti is being used as a form of political expression:
one that voices the opinions of the people and cries out against urban authorities. It is a political
movement.
Graffiti’s Appearances in History
Graffiti has been used as a form of political expression throughout history, and is not
just a recent phenomenon. In the Roman world, it was often “associated with politics and was a
popular way of speaking back to authority. The city walls constituted a place where people
would ridicule, or complain about, the authorities” (Lewisohn 7). Throughout the middle ages,
graffiti writing was prevalent. It was only in the late nineteenth century that “public opinion
turned against graffiti...due to the relationship between the working classes, who are imagined to
be the authors of the graffiti, and the elite, who dominated cultural production” (Lewisohn 8). It
has appeared during the Second World War as a tool used by the Nazis to spread their
propaganda, but more importantly, as a form of resistance by publicizing their protests to the
general public. It continued to the contemporary world when youngsters in New York City, in
which the Harlem slums and the glamorous world of Broadway stand side by side, took to
graffiti as a means of proving their identity and fueling the battle between the artists and the
“power brokers of the society” (Ganz 01).
Street art has evolved from graffiti to become a more all encompassing form of art,
in terms of the mediums, forms, styles, publicity, and motives, and is constantly evolving with
the times. It represents a style that is “in your face”, antiauthoritarian, irreverent, irrepressible,
wise, ironic, [and also acts as] a voice for the powerless and the havenots” (Lewisohn 8).
glasnost
The new political opinions that came with the perestroika
and in the
Eastern Bloc and the Soviet Union were reflected in the explosion of banners, graffiti, and wall
paintings produced by alternative social movements to the Communist powers. Here, street art
came to be known as Agitprop, a term shortened from agitation and propaganda (Filewood 93),
which was used largely to spread ideas of communism and for explaining the policies of the
Communist and Soviet parties, a perfect example of which was the largest collective wall mural
that was painted on the Berlin Wall, the infamous divisor of Europe (Chaffee 162).
Art in the Times of Turmoil
Art in itself plays an important role in political activism. During a crisis, one of the
few things that still thrives, apart from politics, is the art. Turbulence fuels art. For example, due
to the financial crisis in Greece, when youth unemployment became abundant, the people took to
the streets, making the street art in Greece explode and become one of the largest in the world
(above). The streets, occupied by riots and protests, were filled with murals with political and
social messages that presented themselves in front of the people everyday. “Unsettling images of
highscaled corruption, growing poverty and despair, the feeling that some bureaucrat from
Brussels, Frankfurt or Berlin is in charge of your life and destiny, while in your own country the
Nazi Golden Dawn party is rising, make young person to act” (Martinez n.p.). Some of them
turned to art, an affordable means of standing up and making a mark.
Art gives a voice to the voiceless. Whether in Greece, voicing opinions against the
austerity measures, or in Russia, to express frustration against President Putin’s leadership, there
is no denying that street art can provoke political debate. Furthermore, it has also made an
appearance in various political campaigns such as that of Barack Obama’s candidacy for
President of the United States, unifying the people of Egypt during the uprising, and beginning a
new wave of expression in Saudi Arabia and Kuwait (Santic n.p.).
Street art reflects the sociopolitical circumstances of a nation. The more turbulent
their conditions are, the higher the people’s political consciousness is, and the more vivid and
explosive their art scene becomes. Decreasing tensions therefore usually result in a reduction of
public political artwork, as seen in Argentina, Spain, and Euskadi in a study conducted by
Lyman Chaffee (164).
Accessibility and Transnational Nature
Paul Simon and Art Garfunkel, in their song “The Sound of Silence”, sing about how
“the words of the prophets were written on the subway walls and the tenement halls”, which
illustrates how street art has the power of reaching the public to raise awareness about social and
political issues.What gives the art this power is its accessibility; accessability both to the artist
and to the viewer. As stated by English street artist Banksy, it is “graffiti [that] ultimately wins
out because it becomes part of your city, it's a tool. A wall is a very big weapon,” he says, “it's
one of the nastiest things you can hit someone with” (6). As a method of transforming an
everyday urban sight into a piece of artwork, it catches the attention of the city dwellers. Because
of its universal nature, it can be recognized as a medium of mass communication that gives a
voice to those who “otherwise could not comment upon or support current or perceived social
problems” (Chaffee 165). In terms of accessibility to viewers, these artworks are often in the
most “public” places of the city, drawing the attention of masses. They are open and
inyourface, daring passer bys to look at them and trigger their thoughts. It is a form of
communication wherein equals speak to one another, unlike the air of sophistication that private
art galleries provide, where there is a clear distinction between artist and audience. Banksy
claims that “A wall has always been the best place to publish your work,” and through the
medium of street art, the “most honest art form available [because] there is no elitism or hype,”
one can exhibit their work “on some of the best walls a town has to offer, and nobody is put off
by the price of admission” (8).
The accessibility is not just restricted to territorial boundaries. As do most forms of
art, the graffiti and street art of a region find their way into the media, photographs of tourists,
blogs, and sometimes even art galleries, to be looked at and possibly pondered upon by people
worldwide, thus widening the geographical scope of their impact. Its transnational nature
sensitizes people from various nations, making local issues go global and raising the numerical
power of the supporters of an issue.
A Common Man’s Medium of Communication
Street art functions socially as it helps to shed light on events, identify key
players, provide social commentary, and even to articulate political agendas and present visions
of the people themselves. It probes questions, raises criticisms and commentary, often in
opposition to the mainstream media. The messages are rarely hard to decipher. Street artists rely
on simple, concise messages and a fusing of thoughts, ideas and commentary to initiate a
political dialogue. Their art speaks in the language of the common man, and urges its audience to
reflect on what they see and become aware of the presence, and viewpoint, of an active
underground resistance movement. Its credibility is also an important factor in the delivery of
messages, because the artwork if free from the control of the state and the dominant elite, making
it real and believable. It is because the art form is recognized as a powerful means of
communication, that the general response of those in power is to eradicate it.
Depiction of Global Culture Whilst Maintaining Local Uniqueness
Despite its transnational nature, street art manifests itself differently in various
contexts, spaces and political situations. It transforms itself according to the aesthetic, culture,
and politics of the artist and its location. Anonymous Indian artist 'Guesswho', also known as the
‘Banksy’ of India, paints the streets of Kerala with WesternEastern iconography that speaks of
the globalized world and public culture (Wendling). Knowing the sensitivity of Indian audiences
towards subjects like culture and religion, he subtly uses political undertones to address the
social realities in Kerala, showing the influence of the global culture on local customs. This
makes his artwork unique to the place, which makes it hard for outsiders to relate to completely,
and creates a sense of belonging in the locals, whilst also displaying their connections with the
rest of the world. Recently, the superheroes and Shikari Shambu with Appi Hippi (a character
from a cartoon strip) pieces were done in response to the Kiss of Love campaign that has been
going on in Kochi, where people came out onto the streets to protest against moral policing.
Guesswho’s art probed questions such as “People who were coming on to the streets to kiss and
protest are being arrested. But what if fictional characters do the same? Do they arrest them
too?” (Wendling).
His art is an example of how global pop culture has been amalgamated with the
traditional, cultural sense of aesthetic in Kerala (below).
Street Art as a Transformation of Space
Leonardo Delafuente, whose 6emelia project makes use of street fixtures and storm
drains to make a statement (above), says that street art is representative of its:
“Creators’ political opinions and creative desires, and these change from
country to country, even from district to district. Just as art in museums is a
reflection of the cultures that produced it, street art reveals the hidden
narrative of those who make it” (Lewisohn 65).
Since street art is a representation of the space it is placed in, it plays an important
role in forming the cityscape. Its omnipresence has made it a part of the cultural fabric of the
city. Although some appreciate its presence, others criminalize it, calling it “vandalism”, as
defined by the Oxford dictionary, is “an action involving deliberate destruction of or damage to
public or private property.”
A city is understood as an aggregate of buildings, streets, materials, routes, and
images that are owned by individuals, corporates, or the state. But who owns the cityscape? The
very act of painting on the walls of “public property” is a political statement. It is a form of
reclaiming public space. The spread of revolutionary graffiti in Egypt was a sign and act of
citizens reclaiming public space from the regime. However, it is difficult to establish a clear
distinction between public and private property, and therefore, there arises the question of
whether they are “vandalizing” public property, “reclaiming” public as their commodities, or, is
that public space truly “public” at all? In most countries graffiti is still prohibited in public
spaces. But the definitions of what a public space is, vary from the perspectives of the lawmakers
and the artists. To the authorities, a public and a private space is decided by its ownership.
However, a lot of the public spaces such as malls, cafés, and bars are now privately owned, but
open to the public, adding a certain ‘privateness’ to public spaces (Young 129). But to the
artists, public space is more of a social asset, defining it as any place where groups of individuals
congregate (like, for example, streets, plazas, malls, etc.) This definition stems from the
functionality of the space rather than from its ownership. According to them, although a house
may be owned privately, its exterior walls are still a part of the public space (Young 128). This
could also put the possibility of there being an element of ‘publicness’ to private property. Neil
Jarman, in a study of the symbolic construction of urban space, has claimed that all murals
redefine public space “as politicized place and can thereby help to reclaim it for the community”
(Jarman). These fluctuations in what is and what is not public make for a possible loophole in the
criminalization of street art.
Building Community and Reclaiming Agency
Arguments about the reclamation of public space can also be viewed as an argument
about citizens reclaiming their agency. Street art that depicts historical narratives restores
“people with a sense of their own agency as living history,” which is accomplished by “by
inviting participation from the street, empowering individuals, and legitimizing their existence in
the face of state structures” (Lau). With reference to the revolution in Egypt, Lina Khatib adds
that “murals give the citizen narrative agency over the trajectory of history in Egypt,” and so,
“street art, then, is a visible marker of the agency of the citizen”. According to her, Graffiti and
street art can also be an expression of collective power with the ability to “reclaim the notion of
communitybased nationalism” (Khatib). Street art relies on shared cultural experiences, gives
voice to their vision, and documents their journey as a collective. In Egypt, murals depicted
pictures of martyrs and battle scenes which triggered the memory of the citizens and awakened
their consciousness, making them a tighter knit community that reached out for one another. It
also strengthens their sense of territorial identity by reminding them of their cultural history.
Jamaica’s capital, Trench Town, is one such example of where communities living with high
poverty, violence, and unemployment rates are reminded of their uniqueness by imagery
displaying their rich cultural heritage as the birthplace of iconic musician Bob Marley, and the
birthplace of reggae music, helping them identify themselves in a more positive light
(Arslanlan).
The Legality of Street Art
So when does street art and graffiti become vandalism? Because the definition of
vandalism would imply the destruction or damage of public property, all unsanctioned art could
be categorized as illegal vandalism. However, the definition of what is and what is not damage
and destruction by art is subjective. What might be considered a beautiful modification to some
might be destructive to another. There may not be an explicit definition of art, but there is a
difference between graffiti as a form of “tagging” (defined by the civic body of Santa Ana,
California, as being “not an art form or about expressing oneself, but the unauthorized marking,
etching, scratching, drawing, painting or defacing of any surface of public, private, real or
personal property”) and street art, which is a dialogue with the city. Instead of an anarchist
mentality that damages property as a means to “fight the system,” street artists use their work to
communicate a particular message to their audience. It has been argued that graffiti makes the
city come across as a place that has lost its form of social control and where criminality is
rampant. An example of this is the New York transit system’s battle with the 1960s graffiti
epidemic (Gleaton 44).
A counterargument would, however, see any form of public art as communicating a
deeper meaning of protest. An example of this would be the pixação script enveloping the walls
of Brazil’s major cities (below). Pixação is a striking style of writing unique to Brazil,
characterized by angular, highly stylized letters plastered on walls, buildings, and overpasses. It
has its roots in the 1980s, a moment when Brazil overthrew a military dictatorship and emerged
into an inspiringly participatory democracy and a depressingly unequal society. Authorities still
call this “visual pollution”. But the attempt to clean up the cityscape has become associated with
a battle between Brazil’s have and havenots, where “the angry and disenfranchised lash out in a
form of expression unrivaled in other cities” (Romero). This illustrates the power of “tagging” to
also convey a deeper social meaning, and, in such a case, arouse a “class warfare”.
Street art of any form has always disrupted the sense of aesthetic order that the
authorities of a city try to maintain. Clean walls are considered a symbol for social order.
Although there might not be a defined line between formal and informal art, the criminalization
of graffiti has risen from a social construct. It is this construction of graffiti as a crime that
helped “politicians’ media campaigns [to play] on racist fears of urban youth [in order] to
construct graffiti as a symbol of the city’s woes” in New York City. They attempted to clean up
the city by targeting young teenagers and their art form. This lead to the formation of policies
that would “battle the perception of crime rather than actual crime” (Snyder 02).
It could be inferred that the aim here would be to try and achieve a balance between
creativity and chaos, by allowing graffiti only where permission has been granted to the artist by
the legal owner of the property. In a an interview conducted in Egypt, a local named Nasr City
made clear, “Artists need to ask for permission because otherwise everybody would have the
right to paint on the walls of their city, whether they painted well or badly” (Elansary). However,
it is this rebellious nature of graffiti that gives it such a strong voice. Therefore, according to
some, making artists seek permission paint walls would defeat its purpose.
If street art being unauthorized and illicit is crucial to its effectiveness, and the
power of the authority is questionable, given the public space is used by a heterogeneous
diversity of citizen, it is argued that “Instead of a territorialized city, situational artists point
instead to the possibility of a public city founded on ‘communication’; that is, a space founded
through the urban imagination and the circulation of signs” (Young 130). It is in the process of
making, perceiving, experiencing, and reacting to street art that helps build such a public city.
Conclusion
Street art is not merely an aesthetic phenomena. It has the power to move people in
political ways, to drive them to protest, revolt, reclaim, and assert themselves. The three major
claims about street art and graffiti: reclaiming public space, reclaiming agency, and building
community, are what make the art a catalyst to revolution and a contemporary form of political
protest. It is used by the citizens of almost every nation as a means of standing up against and
dealing with their socio political situations, and will continue to do so for as long as people turn
to art as a means of expressing unrest.
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