Social Practice

Social Practice in regards to art can be looked at as anything that isn't studio practice.

By studio practice I mean the dominate way of making art-spending time in a studio working out personal interests into the form of paintings, or objects, or photos, or videos, or some other pretty easily commodifiable form.

The often unspoken intention for this studio work is that it will go off to a desirable commercial gallery, be reproduced in art magazines, and eventually wind up in museum collections, while making the artist into a celebrity of sorts, and paying all of the bills. That is the carrot on the stick that keeps this dominate approach alive and kicking, even though very few of these studio practice artists ever get their work shown at all, and most just give up and find some other way to pay off their student loans.

I've just started up a Social Practice MFA program at Portland State University. There are currently eight students enrolled. They don't get studios like the other MFA students and instead have a shared office and a shared classroom space. Currently we are looking for a more public version of these spaces possibly in the form of an off-grid alternative energy portable building that might locate itself in different parts of the city in vacant lots and at grade schools, etc.

The students take some classes with the other studio MFA students but they also spend time on projects in various collaborative groups working with the city of Portland, various non-profits, and applying for public art projects in other places, as well as doing their own individual social practice work.

I'm trying to show that artists can actually have sustained and supported careers within the public in ways that aren't possible when the commercial gallery is the primary system that artists are trying to respond to. So far it is going very well.

[Harrell Fletcher]

Image: "Some People From Around Here"
See also: Some People

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Chinese Whispers



Ben Goldacre: There is one university PR department in London that I know fairly well ... [and] until recently, they had never employed a single science graduate. This is not uncommon.

Science is done by scientists, who write it up. Then a press release is written by a non-scientist, who runs it by their non-scientist boss, who then sends it to journalists without a science education who try to convey difficult new ideas to an audience of either lay people, or more likely – since they’ll be the ones interested in reading the stuff – people who know their way around a t-test a lot better than any of these intermediaries. Finally, it’s edited by a whole team of people who don’t understand it. You can be sure that at least one person in any given “science communication” chain is just juggling words about on a page, without having the first clue what they mean, pretending they’ve got a proper job, their pens all lined up neatly on the desk.

amoebic vodka
: As for scientists taking responsiblilty for communicating science to the public, we have to ask why? In most cases companies and government bodies don’t expect the people responsible for decision making and doing the job to talk to the media. They employ spokespeople or entire PR departments to do that for them.

MostlySunny: What you have quite rightly highlighted in your column is the powerful effect the
media has on society in shaping popular “opinion” and “morality”. The media defines for society “good”, “bad”, “right” and “wrong”.

John A: I have often read both scientific papers and the newspaper reports and have found that the reporter has completely misunderstood the paper and even added conclusions that just didn't hold. If a factually false and conceptually misleading article is written concisely and clearly is that good science reporting?

Disseminating knowledge from the scientific community to a scientifically undereducated public requires effort on the part of all those involved. Scientists communicate all the time at conferences, in papers and indeed to anyone who shows the remotest interest (as many have learned to their cost at parties). It is the media's job to inform and educate the public, not the front-line scientist's. If the media is incapable of understanding scientists and unwilling to employ those who can, it is lazy and unfair to demand that scientists should come to them while they remain resolutely fixed.

amoebic vodka:
We disagree that it is the job of the media to educate and inform. it is the job of the media to sell more copies, get more viewers or whatever it is the company in question needs to make money. In most cases this means the purpose of the media is to entertain (the exception perhaps being the BBC).
It’s not just science, the media misinterpretation of statistics in particular affects other subjects too. The annual ‘exams are getting easier’ stories for example.

Debate taken from 'Bad Science' blog, see here




Implicit here is the idea that advanced artists (and Lenins and Maos) see things ordinary people cannot, and therefore have a right to lead - or at least to special autonomy. So: "Avant-gardism is grounded in the dangerous notion that there exists an elite class possessing enlightened consciousness."

This is blunder number two, and it leads to the hoarding, rather than sharing, of information; to obfuscation and dissimulation, rather than openness and transparency; and to the deliberate blockage of autonomy and mutual self-empowerment.

[Gene Ray]
Art Schools Burning & Other Songs of Love and War, Chap. IV, para. 12




Scientists are generally a complex bunch who are extremely introverted but also love talking about their work to anyone who is interested. That's the problem. The 'public' aren't interested unless there's a 'sexy' conclusion or headline that can be given in the 20 second slot they'll allocate you on the evening news - at a workshop I attended (entitled something like 'communicating with a non-science audience and the media') I was told this about my own research by someone who used to be the editor of the financial times, and someone who used to be the news editor for Radio 4 (our supposed 'high brow' radio station)and apparently a well known presenter of Watchdog in the 80s.

The man from radio 4 was putting words into my mouth and drawing false conclusions from my work within 30 seconds.

Not sure about any 'deliberate blockage of autonomy' - maybe we don't communicate because we can't, in the conventional channels anyway. At least, we are blocked from communicating by a select few who choose what is and what is not interesting..

Further, there's the adjunct issue that everyone has different brains which are expert in different areas and interested in different areas. I have great difficulty digesting any engineering papers - this prevents me from bulding bridges and complex metal structures, but do I really want to anyway? The issue there is co-operation and collaboration. We can't do it all ourselves, so we need community to capitalise on those who are experts in those areas to help us fulfil our own goals.

[Debbora]




Adorno is allergic to the power-relations involved in propaganda and commercialism. For him, to countenance using something as imbalanced as the mass media to put over a "progressive message" is to agree with manipulation, setting up the artist in a hierarchy above the audience.

'Theodor Adorno and Mass Culture




In 2004 Marxist sociologist Michael Burawoy's presidential address to The American Sociological Association called for a public sociology. Burawoy considers the point that sociology has a role to play in the public domain and suggests that the academic sociologist should be more involved in public debate.

One of the main differences between the role of the critical sociologist and public intellectual is the ability to have a relationship with popular media resources outside the academic realm.

'Pierre Bourdieu'
Wikipedia




When Mr. Smith enters the board room of his company, he is expected to limit his thinking narrowly to the specific purposes of the company or to those of that part of the company which he "represents."

Mercifully it is not entirely possible for him to do this and some company decisions are influenced by considerations which spring from wider and wiser parts of the mind. But ideally, Mr. Smith is expected to act as a pure, uncorrected consciousness - a dehumanized creature.

[Gregory Bateson]
'The Effects of Conscious Purpose on Human Adaptation', Steps to an Ecology of Mind, p.452




A lot of the internal processes of these organisations, are devoted to the propagation or diffusion of the same ideas across thousands of different offices and organisations. Thus policies acquire an inertia, as more and more actors buy into them and further these policies in their own small ways.

It is very hard to sell many people at once on complicated ideas, and so there is inevitably an emphasis on simplicity and an absence of strategy. The ideal policy in this environment will be one where more of a given action is good and demanded, and less of a given action is bad and to be abhorred.

[eugyppius]
'Government by Vampire Zombie Squid', eugyppius: a plague chronicle



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Young and Free

The suppression of spontaneous feelings, and thereby of the development of genuine individuality, starts very early, as a matter of fact with the earliest training of a child.

This is not to say that training must inevitably lead to suppression of spontaneity if the real aim of education is to further the inner independence and individuality of the child, its growth and integrity.

In our culture, however, education too often results in the elimination of spontaneity and in the substitution of original psychic acts by superimposed feelings, thoughts, and wishes. (By original I do not mean, let me repeat, that an idea has not been thought before by someone else, but that it originates in the individual, that it is the result of his own activity and in this sense is his thought.)


Feeling


... most children have a certain measure of hostility and rebelliousness as a result of their conflicts with a surrounding world that tends to block their expansiveness and to which, as the weaker opponent, they usually have to yield. It is one of the essential aims of the educational process to eliminate this antagonistic reaction.

... early in his education, the child is taught to have feelings that are not at all "his"; particularly is he taught to like people, to be uncritically friendly to them, and to smile.

What education may not have accomplished is usually done by social pressure in later life. If you do not smile you are judged lacking in a "pleasing personality" - and you need to have a pleasing personality if you want to sell your services, whether as a waitress, a salesman, or a physician. Only those at the bottom of the social pyramid, who sell nothing bit their physical labour, and those at the very top do not need to be particularly "pleasant".

Friendliness, cheerfulness, and everything that a smile is supposed to express, become automatic responses which one turns on and off like an electric switch.

To be sure, in many instances the person is aware of merely making a gesture; in most cases, however, he loses that awareness and thereby the ability to discriminate between the pseudo feeling and spontaneous friendliness.

Thinking


From the very start of education original thinking is discouraged and ready-made thoughts are put into people's heads.

How this is done with young children is easy enough to see. They are filled with curiosity about the world, they want to grasp it physically as well as intellectually. They want to know the truth, since that is the safest way to orient themselves in a strange and powerful world. Instead they are not taken seriously, and it does not matter whether this attitude takes the form of open disrespect or of the subtle condescension which is usual towards all who have no power (such as children or sick people).

Although this treatment by itself offers strong discouragement to independent thinking, there is a worse handicap: the insincerity - often unintentional - which is typical of the average adult's behaviour towards a child.

This insincerity consists partly in the fictitious picture of the world which the child is given ... Besides this general misrepresentation of the world there are the many specific facts which, for various personal reasons, adults do not want children to know.

From a bad temper, which is rationalized as justified dissatisfaction with the child's behaviour, to concealment of the parents' sexual activities and their quarrels, the child is "not supposed to know" and his inquiries meet with hostile or polite discouragement.

--

... [Small children] have an ability to feel and think that which is really theirs; this spontaneity shows in what they say and think, in the feelings that are expressed in their faces.

It appeals profoundly to everyone who is not so dead himself that he has lost the ability to perceive it. As a matter of fact, there is nothing more attractive and convincing than spontaneity whether it is to be found in a child, in an artist, or in those individuals who cannot thus be grouped according to age or profession.

Most of us can observe at least moments of our own spontaneity which are at the same time moments of genuine happiness. Whether it be the fresh and spontaneous perception of a landscape, or the dawning of some truth as the result of our thinking, or a sensuous pleasure that is not stereotyped, or the welling up of love for another person - in these moments we all know what a spontaneous act is and may have some vision of what human life could be if these experiences were not such rare and uncultivated occurrences.

[Erich Fromm]
The Fear of Freedom, p.208-10, 213, 224

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Information / Knowledge




Information        -           Knowledge
Quantity             -           Quality
Data                    -           Narrative
Separate              -           Connected





I want to mention briefly some of the educational methods used to-day which in effect further discourage original thinking. One is the emphasis on knowledge of facts, or I should rather say on information.

The pathetic superstition prevails that by knowing more and more facts one arrives at knowledge of reality.

Hundreds of scattered and unrelated facts are dumped into the heads of students; their time and energy are taken up by learning more and more facts so that there is little left for thinking.

To be sure, thinking without a knowledge of facts remains empty and fictitious; but "information" alone can be just as much of an obstacle to thinking as the lack of it.

[Erich Fromm]
The Fear of Freedom, p.213-14




In the spectacular society, knowledge is not used anymore to question, analyze, resolve contradictions, but to assuage reality.

Taken from Wikipedia page on Situationist International: http://en.wikipedia.org/wiki/Situationist_International




Because of the long hysteresis of the mode of acquisition, the same educational qualifications may guarantee quite different relations to culture - but decreasingly so, as one rises in the educational hierarchy and as more value comes to be set on ways of using knowledge and less on merely knowing.

[Pierre Bourdieu]
Distinction: A Social Critique of the Judgement of Taste, p.80




J.F. - Yes. Thanks to the emergence of science, the conviction that something exists that we can call objective became more widely accessible. This was knowledge open to everyone, not only the sage.

M. - Spiritual knowledge is open to everyone willing to take the trouble to explore it. That's how you become a sage. Otherwise, 'objective' knowledge, immediately accessible to anyone without them putting any effort into it themselves, can only be knowledge's lowest common denominator. You could call it a quantitative approach rather than a qualitative one.

[Jean-Francois Revel & Matthieu Ricard]
The Monk and the Philosopher, p.327




It's true that biology and theoretical physics have brought us some fascinating knowledge about the origins of life and the formation of the universe. But does knowing such things help us elucidate the basic mechanisms of happiness and suffering?

It's important not to lose sight of the goals that we set ourselves. To know the exact shape and dimensions of the Earth is undeniably progress. But whether it's round or flat doesn't make a great deal of difference to the meaning of existence. Whatever progress is made in medicine, we can only temporarily treat sufferings that never stop coming back, and culminate in death.

We can end a conflict, or a war, but there will always be more, unless people's minds change.

[Matthieu Ricard]
The Monk and the Philosopher, p.17




Science covers such a vast field of discovery that it's captivated the interest and energy of many of the brightest minds of our times. It's like a never-ending gold rush.

The risk of science, real science, is that it gets too carried away by its analytical momentum and goes too far, so that knowledge gets too horizontally spread out. There's an Arab proverb that says once you begin counting you'll never be able to stop.

[Matthieu Ricard]
The Monk and the Philosopher, p.218





Information is not knowledge.

It is of no importance whatsoever that one should remember the date of Caesar's death or the date of the Battle of Waterloo. One might be able to answer every question in the encyclopedia and yet have no knowledge.

A student who received a low intelligence rating because he could not remember the name of the river which flowed into the Caspian Sea, and the capital of Finland, might be consoled by the probability that Shakespeare or Dickens might also not be able to answer those questions.

[...] To remember and repeat, through experimentation, reasoning and assembling other brain recordings of observed effects, does not constitute knowledge. It but indicates cleverness.

This highly technical world of many skills is very much more the result of great cleverness in the assembling of observed effects of motion than it is the result of knowledge.

[Lao Russell]
God Will Work With You But Not For You, p. 57




When the world begins to acquire knowledge it will show the effects of it in human relations instead of chemical and metallurgical relations.

The human race has not yet acquired sufficient knowledge to know the law which makes it possible for man to live with man - or to know the relation of woman to man. It is too concerned with the application of the many physical laws to the relation of physical matter to give thought to God's one and only law which governs spiritual relations.

[Lao Russell]
God Will Work With You But Not For You, p. 57-8
 



 DEFINITION of 'Fiat Money'

Currency that a government has declared to be legal tender, but is not backed by a physical commodity.

The value of fiat money is derived from the relationship between supply and demand rather than the value of the material that the money is made of. Historically, most currencies were based on physical commodities such as gold or silver, but fiat money is based solely on faith. 
 




The word education is widely used and highly valued in American society, but it is suspect in Amish society.

Education to them signifies self-advancement, independence, obtaining power over others, and disregard for the simple life.

True education, by Amish standards, is "the cultivation of humility, simple living, and submission to the will of God."

[John A. Hostetler]
Amish Society, p. 171
 



The Amish are committed to the assumption that learning should be practical, related to life, and should lead to social responsibility. They hold that schooling that is committed primarily to abstract and analytical learning is useless to them.

Social cohesiveness, rather than intellectual creativity or critical analysis, is the goal of Amish schooling.

Amish education emphasizes cooperation, responsibility, and humility. Facts that are learned, are learned thoroughly.

Study, reasoning, exegesis, and record-keeping lead to a way of thinking that is primarily linear in emphasis. Instead of collective unity there is a multiplicity of thought, which leads to individualistic revelations and knowledge.

[John A. Hostetler]
Amish Society, p. 377, 390
 



Education really meant the teaching of town things to country people who did not want to learn them. I suggest that education should now mean the teaching of country things to town people who do want to learn them.

[G. K. Chesterton]
The Outline of Sanity, p. 104




That which is simply ‘learned’ from the outside is quite valueless in the former case, however great may be the quantity of the notions accumulated (for here too profane ‘learning’ shows clearly the mark of quantity); what counts is, on the contrary, an 'awakening’ of the latent possibilities that the being carries in itself (which is, in the final analysis, the real significance of the Platonic ʻreminiscence’).

[René Guénon]
The Reign of Quantity and the Signs of the Times, p. 59




This, then, is the state of affairs: Modern science has led to a prodigious increase of information about phenomena in formerly unexplored or neglected fields, but in so doing it has not brought man any closer to the depths of reality, but has rather distanced and estranged him from them; and what nature “really” is, according to science, escapes any concrete intuition.

From this point of view, the latest science has no advantage over earlier, materialistic science. The atoms of yesteryear and the mechanistic conception of the universe at least allowed one to represent something, in however primitive a fashion; but the entities of the latest mathematical physics serve to represent absolutely nothing.

They are simply the stitches of a net that has been fabricated and perfected not for the sake of knowing in a concrete, intuitive, and living sense—the only sense that would matter to an undegenerate humanity—but in order to gain an ever greater power, yet still an external one, over nature, whose depths remain closed to man and as mysterious as ever.

Nature's mysteries have simply been covered over, and attention diverted from them by the spectacular successes of technology and industry, where one no longer tries to know the world, but to change it for the purposes of an earthbound humanity - following the program explicitly laid out by Karl Marx.

After it has been said that energy, not matter, exists, that we live not in a Euclidean, three-dimensional space but in a curved space of four or more dimensions, and so forth, things remain as they were; my actual experience has not changed a whit, and the significance of what I see-light, the sun, fire, seas, sky, flowering plants, dying beings—the ultimate significance of every process and phenomenon is no more transparent to me.

One cannot begin to speak of transcendence, of a deepened knowledge in spiritual or truly intellectual terms. One can only speak of a quantitative extension of notions about other sectors of the external world, which aside from practical utility has only curiosity value.

[Julius Evola]
Ride the Tiger, p. 137-8




If you asked me to describe the rising philosophy of the day, I'd say it is data-ism. 

We now have the ability to gather huge amounts of data. This ability seems to carry with it certain cultural assumptions - that everything that can be measured should be measured; that data is a transparent and reliable lens that allows us to filter out emotionalism and ideology; that data will help us do remarkable things - like foretell the future [...]

[David Brooks]
'The Philosophy of Data', New York Times, 4 February 2013




Statistics and Enlightenment are one and the same for Voltaire. Statistics means setting objective knowledge founded on, and driven by, numbers in opposition to mythological narration.

[Byung-Chul Han]
Psychopolitics, p.57



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