Ben Davis

The artist at work

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Robin Treadwell
Platypus Review
February 1, 2014
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Book review:

Ben Davis, 9.5 Theses on Art and Class
Chicago: Haymarket Books, 2013

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On a May night in 2012, Sotheby’s sold a version of Edvard Munch’s The Scream for 119.9 million dollars, setting a new record for the price paid for a single work of art. Meanwhile, union art handlers, locked out in a months-long dispute over a new contract, picketed the auction house along with Occupy Museums activists. While this sad little snapshot of art world disparity is not exactly new, the past few years have seen this type of excess thrown into sharp relief — against the background of the 2008 financial crisis and, to a lesser extent, the Occupy movement. Niche art blogs, art magazines, and more mainstream outlets are increasingly scandalized by the intersection of art and money, perhaps because it has become so glaring. For instance, last year Reuters’ finance blogger, Felix Salmon, wrote an outraged piece chiding a Citibank “research report” on the artist Gerhard Richter, complete with a graph tracking his auction prices and those of other blue-chip artists in comparison to the S&P 500.[1] In 2011, the New York Times published a lengthy expose of Ronald Lauder’s strategic donations of art to his own museum, the Neue Galerie, as a sophisticated tax evasion strategy.[2] Prominent art writer Jerry Saltz periodically chimes in on the subject, lately with complaints about the dominance and corrupting influence of “mega-galleries” such as Gagosian, a franchise with fourteen locations worldwide, calling them “too big not to fail.”[3] The legendary art critic Dave Hickey has opted out of the game altogether, preferring not to continue on as a member of the “courtier class”: “All we [art editors and critics] do is wander around the palace and advise very rich people. It’s not worth my time,” he told the Observer.[4] Additionally, museums and other art institutions host a seemingly endless series of public forums, talks and panel discussions with titles such as “Materials, Money & Crisis” and “Art Against Reification.”

Artists, too, have long voiced concerns. The artist Andrea Fraser has made a career of institutional critique; her inclusion in the 2012 Whitney Biennial may be a sign of this particular genre’s renewed cachet. The Biennial is traditionally viewed as an indicator of the art world’s general mood, and in 2012 this mood was introspective art-about-art. The New York Times’ Roberta Smith praised the show for its avoidance of “usual suspects and blue-chip galleries,” going on to write that it “separates art objects from the market and moves them closer to where they come from, artists.”[5] Fraser’s contribution, an incisive essay titled “There’s No Place Like Home,” argues that art discourse, her own brand of institutional critique included, has itself become co-opted; moreover, it often serves as a way to avoid actually dealing with issues in a meaningful way — critique as a form of inoculation.

Despite all the hand-wringing over the economics of the art world, one rarely finds class mentioned, much less Marxism. This despite the fact that art theory still employs the language of (Marxist) cultural theory via the Frankfurt school — as Andrea Fraser puts it in the above-mentioned essay, the “broad and often unquestioned claim” is that “art in some way critiques, negates, questions, challenges, confronts, contests, subverts, or transgresses norms, conventions, hierarchies, relations of power and domination, or other social structures.”[6] One gets the sense, however, that the contemporary art world considers itself much too (post-)postmodern and sophisticated to seriously give credence to anything as reductive as Marxism. Yet there is clearly a yearning, at least in some quarters, for a more systematic way of addressing the situation art finds itself in at present.

Lucas the Elder, Luther as Professor, (1529)

Lucas the Elder, Luther as Professor, (1529)

This is the somewhat fraught atmosphere into which Ben Davis’ new book of essays, 9.5 Theses on Art and Class, emerges. Davis, a self-identified Marxist and activist who was until recently the executive editor of Artinfo.com, wrote the title essay as a contribution to a show at Winkleman Gallery in Chelsea. The show, “#class,” was a response to yet another art world controversy, over a show at the New Museum devoted to the collection of a wealthy trustee, Dakis Joannou, and curated not by one of the museum’s staff, but by an art-star friend of Joannou, the much-loathed Jeff Koons. A numbered, cross-indexed series of declarative statements, which Davis originally taped to the gallery door a la Martin Luther, the essay stands out as the book’s boldest and most rigorous chapter:

Thesis 1.0: Class is an issue of fundamental importance for art.

1.1: Inasmuch as art is part of and not independent of society, and society is marked by class divisions, these will also affect the functioning and character of the sphere of the visual arts.

1.7: …a critique of the art market is not the same as a critique of class in the sphere of the visual arts. Class is more fundamental and determinate than the market. (27)

The essay’s central argument is that “the predominant character of this sphere [of the visual arts] is middle-class” (28). By this, Davis means that artists have a degree of authority over the conditions and, to some extent, products of their own work that wage-laborers, no matter how well-paid, do not; but that, unlike the ruling class, they are not “capital personified,” i.e., they pursue their work for more than simply profit. Continue reading →

Art and politics in class society

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BOOK REVIEW:

Ben Davis, 9.5 Theses on Art and Class (Haymarket. Chicago, IL: 2013)

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The following review was originally published by the CUNY Grad Center’s journal The Advocate. It is available in print and online, and I’d encourage anyone who’s interested to pick up a copy.

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Ben Davis’ 9.5 Theses on Art and Class has clearly struck a chord with contemporary artistic communities, critics and practitioners alike. Not all have responded the same way, however. While most applaud the admirable clarity of its arguments and readily acknowledge Davis’ gifts as a writer, some have lamented the book’s “rather bleak” tone and the seeming despondency of its conclusions. One review went so far as to accuse Davis of drawing “lazy caricatures” of his opponents, panning Art and Class as “crudely reductive” and given to “smug, self-righteous dismissals.” Yet others have welcomed its challenge to the conventional image of artists as born radicals, and praise Davis’ sober reassessment of the lofty political ambitions often claimed for their work.

Despite a few cautious endorsements from figures like Molly Crabapple and William Powhida, the book’s reception among actual producers of art has likewise been mixed. At a recent talk held at Housing Works in downtown Manhattan, Davis invited to the stage a group of practicing artists with whom he’d been in close dialogue while writing Art and Class. The discussion that followed was polite enough, touching on some of the book’s central themes, but there were moments in which the panelists could be seen practically squirming with discomfort at the language Davis used to characterize their vocation. Even though they’d all read it before, and were thus familiar with the text’s provocations, it was as if the wound was still fresh.

So what is it about Davis’ thesis that makes it such a bitter pill to swallow? Part of it is semantic. Though the sociological framework he employs throughout his investigation into art under capitalism is generally sound, Davis encounters terminological difficulties as soon as he tries to conceptualize class. How does one talk about a mode of creative activity that doesn’t neatly fit the division of society into workers and capitalists? What accounts for this peculiar survival of quasi-artisanal forms of labor within such a rarefied commercial sphere as today’s art market? Art and Class approaches these questions from an avowedly Marxist angle. But this presents problems of another sort. For although classical Marxism had at its disposal an arsenal of readymade categories with which to comprehend the position of the artist, Davis finds terms like “petit-bourgeois” (probably the most fitting designation for artists at one time) irretrievably démodé. Looking for a more accessible word that might replace it, he arrives at “middle-class.” Davis emphatically asserts that “the contemporary artist is the representative of middle-class creative labor par excellence.”1

This nomenclature is unfortunate for a whole host of reasons, not least of which is the confusing cluster of connotations that already surrounds notions of “middle-class.” Class is commonly (mis)understood as a purely quantitative relation, a function of “pay scale” or “income bracket.” As Davis points out, this distorts the more precise definition offered by Marxist theory, which sees class as a specific relationship to the means of production — namely of ownership or non-ownership, combined with some owners’ ability to hire others to operate them. Beyond such bland technicalities, however, Davis anticipates a more basic objection artists might raise to his analysis. “The issue of class has moral overtones,” he recognizes.2 Artists, who tend to sympathize with vaguely leftist political ideas and issues of social justice, bristle at the suggestion that they are somehow “middle-class.”

Gustav Klutsis, Multilingual propaganda machine (1923)

Once one gets past this initial allergic response, and accepts the meaning assigned to “middle-class,” the rest of the book’s contentions about art in class society fall into place. Davis is hardly indifferent to artists’ plight, either. Quite the opposite: the narrative he unfolds in Art and Class has profound implications for the way artists orient their politics. “The upshot is that artists’ middle-class position is not merely a limit on their relation to larger social struggle but also on their ability to organize to transform their own conditions,” Davis writes. He goes over some of the efforts to orchestrate artists’ strikes in the 1960s and 1970s, virtually none of which could be considered a success. “From whom would the artists be withholding their art if they did go on strike?” the book asks, quoting Carl Andre. “Alas, from no one but themselves.”3 By contrast, the closer artists get to wage-labor — those instances where they actually constitute a paid workforce, as with studio animators or industrial designers — the more effectively they can unionize and leverage demands. Continue reading →

Recommended reading: An article on identity politics and a review of Art and Class

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A couple updates. To start, an article by Michael Rectenwald has finally been published over at The North Star under the title “What’s wrong with identity politics (and intersectionality theory)?” It’s yet another response to Mark Fisher’s polemic, “Exiting the Vampire Castle,” but is addressed equally to his critics. My hope, probably naïve, is that Rectenwald’s piece will be seen as the final word on the debate. Of course, anyone who’s still itching to pen a rejoinder and join in the fray is invited to do so. The uproar can hardly last forever, though.

Either way, I’d like to draw attention to one passage by Rectenwald in particular, one that I feel makes the connection between intersectionality and identity politics explicit. Now that I think of it, I never got around to spelling out what ties them together. Instead, I left it implicit. Rectenwald fills in this lacuna in two succinct paragraphs:

Fisher never explicitly refers to intersectionality theory, but it lurks just beneath surface of his contempt in “Exiting the Vampire Castle.” Developed in the 1970s and 1980s within feminism, intersectionality seeks to understand how power intersects identities along various axes, including those of race, gender, sexuality, or sexual preference, etc. It aims to locate the articulations of power as it traverses various subordinated peoples in different, multiple ways. Suggestive of a radical critique of patriarchy, capitalism, white supremacy and other forms of domination, it complicates any sense of gender, sex, class, or race as homogenous wholes. And it problematizes any hierarchy of one categorical determination over others. As such, it appears to serve as a method of analysis for opposing oppressions of all kinds. Intersectionality should, it seems, work to deepen our understanding of the composition of class society, and to add to the means for overcoming it.

But operating under the same schema as a more simplified identity politics, intersectionality theory serves to isolate multiple and seemingly endless identity standpoints, without sufficiently articulating them with each other, or the forms of domination. The upshot in political practice is a static pluralism of reified social categories, each vying for more-subaltern-than-thou status on a field of one-downsmanship. While it may be useful for sociologists attempting to describe groups and their struggles with power, as a political theory, it is useless, or worse. This is because, by ending with the identification and isolation of its various constituencies, it in fact serves to sever the connections that it supposedly sought to understand and strengthen. The practical upshot of intersectionality theory is the perpetual articulation of difference, resulting in fragmentation and the stagnation of political activity that Fisher bemoans.

This explains the kind of “race to the bottom” mentality that tends to accompany intersectionality and identity. In fact, here’s a graph I found that illustrates exactly their relationship, with binaries emanating radially from the center in either direction, showing relative degrees of privilege vs. oppression:
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oppression1

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Logically, I suppose identity would thus be a subordinate or constituent component of intersectionality, with each category of identification counting as a sort of token that signifies a form of oppression. Continue reading →

Divagation on “activism” in aesthetics and politics

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From a forthcoming review

Untitled.
Image: Cover to Lajos Kassák’s
Ma: Aktivista folyóirat (1924)
untitled2

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Excerpted and partially excised from a generally much more favorable review of Ben Davis’ Art and Class, a very worthwhile read. Some of this material strayed a little too far off course to be included.

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The one glaring weakness of Ben Davis’ recent collection 9.5 Theses on Art and Class is its conflation of activism and politics. Of course, Davis is not alone in considering them more or less identical. For many who joined the antiwar movement of the mid-2000s, protest marches were the default mode of political participation. Much of Davis’ frustration with the self-important posturing of “radical” artists stems from this formative experience.

Early on in Art and Class, he recalls an exchange he had with an artist during this period. After conversing for a while about their shared opposition to the Iraq invasion, they each agreed to attend the next chapter meeting of the ANSWER coalition in New York. When the artist failed to show, Davis followed up only to find out that he’d spent his evening in front of an easel instead. The artist apparently informed him that “his painting…was his contribution to making the world a safer place.”[1] Needless to say, Davis was nonplussed by this explanation. Wondering what might lead someone to supply such a dubious alibi, he decided to submit the very idea (or, more accurately, the ideology) of “aesthetic politics” to further scrutiny. Upon closer inspection, he concludes that “[a]s a critical trope, ‘aesthetic politics’ is more of an excuse not to be engaged in the difficult, ugly business of nonartistic political activism than it is a way of contributing to it.”[2] Repeatedly Davis expresses his consternation at this state of affairs, finding most answers to the problem of art and politics wanting. Worse yet, he alleges, the question is no longer even asked: “The question of what, if any, relation artists might have to activism has receded into the background.”[3] Continue reading →