THE ARTS OF OCCUPATION

The Arts of Occupation:  A Call for Crowd Sourcing

Critical Inquiry announces a call to assemble a virtual archive of the Arts of Occupation.  We invite our readers to send images in all media, as well as links, anecdotes, brief essays, reports, games, scripts for performance, and videos that will document the aesthetic as well as the tactical and political side of practices of occupation.  We are interested in the “creative” aspect of the global occupation movement, the ways in which it produces new forms of spectacle, space, face, and inscription.  We are asking for our readers’ aesthetic judgments, not just their political views.  What images and statements have impressed them as especially elegant, powerful, salient, eloquent, penetrating, and—well, yes—beautiful?   What specific images (both metaphors and visual images) have had the most impact, and why?    Is there a new image of the crowd  itself, as a bodily presence in a real place, and as a virtual entity, a mass  social movement?  Is there a new image of the individual, at once non-subject and non-sovereign?  How have the media, both old and new, from Twitter to the People’s Mic, produced and reproduced the emergent forms of democracy?   How is the “sensible,” meaning both sensuous and thinkable, re-distributed by the actions and images of the Occupy Movement?

We do not wish to limit the archive to 2011, though this year just past will clearly stand as the historical beginning of a new sense of the words and images associated with “occupation.”  After a half century of thinking of this word as invariably coupled with military occupation, and with landscapes of  conquest and colonization, a new meaning has suddenly imposed itself.   At the same time the image-concept of the camp and encampment has shifted from a site of detention and dehumanization to one of insurgency and non-violent resistance.  “Occupation” has turned from the sphere of power to that of weakness, disenfranchisement, poverty, as well as resistance, insurgency, and creative direct action.   What are the aesthetic aims and effects of lying down under a red carpet at the entrance to a Chamber of Commerce gala? Camping in a public park until the police remove you?  Erecting a tent city in the midst of Tel Aviv?  Shutting down harbors in Oakland, Long Beach, Portland, and Seattle?  Opening free clinics, libraries, clothing exchanges, media centers, educational projects?  Scribbling slogans, questions, declarations, accusations,  demands, and jokes?  Assembling as an embodied movement on symbolic sites—capitols, city halls, banks, museums, schools, and foreclosed homes.

And, finally, we invite critical and theoretical reflection on the Arts of Occupation.  There needs to be some recognition of the “black arts” of occupation (violence, exploitation, domination) that have mostly characterized the preceding era.  We want to know which arts, and which specific performances, have had the greatest effect in mobilizing this counter-movement?  What have been the failures and successes, and what can we learn from them?

Submit your entry simply by responding to this post.

And to follow Critical Inquiry contributors Slavoj Žižek and Judith Butler on the Occupy movement, click on the following links:

Žižek  in the Guardian

Žižek  in the Observer

Žižek on YouTube

Žižek  on Verso Books

Butler on Salon

Butler on Occupywriters.com

Butler on Worlds of Change

REPORT FROM CAIRO–FURTHER THOUGHT

One more furious thought.
The formation of the government is nothing but an outloud catastrophy. In addition to the “ancient” PM, there is a scandal about the minister of Interior Affairs. He was the assisstant of the security head general in Alexandria. For those who are not aware what Alex stands for please recall the murder of Khaled Said, the precursor of the Revolution; and the brutal torture of Sayed Belal for 9 hrs as a suspect of explding the famous Church “the Saints”, that was on the eve of the New Year!! This is just a tiny example of the “new” government. Indeed those people who have been anti the Revolution should relax now, the scene looks familiar. To add more to the farce, this minister is to perform the oath today and soon on the 25th Dec he is to go to court to answer to the accusations of “murdering” protesters of Alex in last January. And…we are still receiving the blessings of the West…
Sent from Etisalat Misr by Shereen Naga, Professor of English and Comparative Literature, Cairo University

REPORT FROM CAIRO ON THE ELECTIONS

I believe these elections should be listed as one of the biggest treasons in history. While we were being attacked in Tahrir Square, completely desrted by all the political parties, and accused of all nasty things in the media, the voting polls opened and received people who were standing in lines (out of fear from paying the fine which is 100$). All legal violations were allowed by the police and military, i.e., the Muslim Brotherhood were waiting at the gates for the people telling them whom to vote for. Nontheless, all the world raved about the Egyptian elections!! The final results are not out, all we know is the results of the individual candidates (not the lists), and it is apparent that the MB and the Salafis (the very strictly fundamental ones similar to those of Pakistan_) are gaining ground. While the whole society is in panic, the US issued a statement to bless them: “we are proud of democracy and we are able to deal with any government”!! The problem is that nobody is paying attention to the real problem: it is the military rule!! This parliament is absurd, here is the funny process as designed by the military council: elections of the MP’s, writing the constitution, presidential elections, then again elections of a new parliament. Can you believe that? So this parliament is nothing since it is not going to stay, it does not have the authority to dismiss the military council, and it is not allowed to make any decisions concerning the government. Talking of the government, they (MC) resurrected a prime minister who has been a member of Mubarak’s gov., his discourse and rhetoric are poorly senile, his weakness cannot be mistaken, he held a press conference yesterday and it was pathetic.
As I told you the situation is very fluid and every 5 minutes there is something new, and so the head of the Culture Council has become the Minister of Culture! Just like that, over one night…
As we have been completely dumped by all politicians and parties we decided- after a voting- to suspend the sit-in. Many of us have died and several are dangerously injured, not to mention those who lost their eyes permanently.

To be cont.

warmest regards

Shereen Aboueinaga

On Translating Panofsky

Jas Elsner and Katharina Lorenz

[Managing Editor’s note: In anticipation of the appearance of their translation (in conjunction with a substantial essay) of Erwin Panofsky’s “On the Problem of Describing and Interpreting Works of the Visual Arts” in the spring 2012 issue of Critical Inquiry, we asked Jas and Katharina for their thoughts on the project.]

Jas Elsner:  I got into the rather recherché business of translating Panofsky by an odd sidetrack.  As an expert in late antiquity, I decided I needed to know more about the critical historiography that brought this concept into being, and especially about the historical and cultural drives behind the invention of late antique art as a topic of scholarly interest in the late nineteenth century.  The key oeuvre for this is the work of Alois Riegl, one of the greatest of all art historians.  Little did I realize at the time that Riegl’s most acute and committed critic throughout the 1920s and early 30s was Panofsky in his German career.  The first key paper in Panofsky’s rethinking of Riegl (‘The Concept of Artistic Volition’, 1920) had been translated in the early 1980s by Kenneth Northcott and Joel Snyder in this very journal [Critical Inquiry], but the hugely important and difficult essay which developed Panosky’s scheme into a system of fundamental concepts for art history remained untranslated and virtually unread by non-German speaking art historians.  I approached Katharina Lorenz to help me (with what turned out to be one of the most difficult texts I have ever read and in one of the most difficult intellectual enterprises I have ever attempted), and we translated ‘On the Relationship of Art History and Art Theory’ (1925) for Critical Inquiry in 2008.  However, as we worked, it became obvious that this piece was only the second stage in Panofsky’s most creative process of philosophical thinking in his German career, and that the brilliant, assured and much more readable essay (originally published in 1932) translated in this issue of CI [that is, the spring 2012 issue]—astonishingly never before translated into English and only rarely alluded to in English-language scholarship—was the culmination of that trajectory as well as the foundation of Panofksy’s theory of iconology.

Katharina Lorenz: I have to say ‘On Describing and Interpreting Works of the Visual Arts’ was much less of a brain ache than the art theory piece we translated earlier—with regard to its language and use of art historical jargon, but not least because for a classical archaeologist of German training it has the obvious attraction of opening with a piece by Zeuxis, and some en passant sneers against Lessing! Yet, what on the surface is seemingly much more straightforward and easier to grasp in the 1932 paper, in fact drills much deeper into how we deal with pictures than the earlier piece ever could, stuck as it is in its lofty binaries and abstract philosophizing. Indeed, what is amazing is how fresh and insightful the 1932 piece still remains as a meditation on both the problems of description and the limits on subjectivity in interpretation. And yet so many of the wild and wonderful things about it were later lost in the English emulations produced by Panofsky himself in his American career.

JE: Of course, it is precisely the distance between the German and the American models of iconology—both produced by Panofsky and claimed by him to be identical—that is so fascinating.

KL: Equally interesting is the paper’s relative insignificance in German scholarship—which is of course a result in part of the eclipse of Panofsky by Nazi-inflected art history after 1933, and of a subtle resistance to his ascendancy in America in the postwar discipline in Germany.  But even where people did use his work, many a time they refer to the later English versions of iconology (or German paraphrases of it), rather than the first German version, despite the palpable fact that the German essay is much more acute and propositional.

JE: Do you think that this is in part to do with the fact that the English versions of the piece— in Studies in Iconology (1939) and Meaning in the Visual Arts (1955)—are more general, as it were universally applicable, and without the rich empirical base of numerous specific visual examples from which the argument is constructed?

KL: One thing that is really interesting here is how important are pictures to the argument. I am wondering to what extent the 1932 discussion of Grünewald and others, like Franz Marc (which are cut in the American versions of the piece), are essential to Panofsky’s argument. Would the essay have worked in the same way with other pictures? Certainly, his American focus, or entrée, not on an actual work of art but on an action event—the episode of greeting someone on the street, which opens Studies in Iconology—shifts the emphasis of his argument. In the 1932 German version, he had only used that type of social encounter to demonstrate some aspects of his notion of “intrinsic meaning”; but by the time he reformulated the paper in America, it comes to stand in for the interpretive model as a whole. The way Tom Mitchell dissects Panofsky’s use of this social event, and contrasts it with Althusser’s greeting parable, is indicative of the fact that Panofsky did himself and his pictorial enterprise no favours by moving from painting to event. This aside, on a personal level, one thing I find particularly exciting about the 1932 paper is Panofsky’s implicit insight into how thoughts are governed by language (and then again also by images), and how the use of specific choices in language bears upon both interpretation and argument. This, along with the comparison between his choices of language here and those he will adopt in English later, is much more telling of the process his thinking undergoes between German and English than his own statements on the matter later in the 1950s.
JE: I certainly agree with this. But it may also be observed that because the stakes are raised so high by what happened in Germany in the 30s and 40s, and by Panofsky’s choice to confront Heidegger in the 1932 paper, the problems of one’s choice of terms, one’s ethics of argument, the limits one should apply to willfulness in interpretation, are more acutely and pointedly raised by the 1932 paper than by most writing in the history of the discipline.