Chris Guiton develops the theoretical reasoning for the struggle for cultural democracy.
It was refreshing to read David Morgan’s feature ‘Reclaiming the Future’ in the Morning Star. As David and many others recognise, there’s a pressing need for socialists to move beyond an often narrowly defined and reactive anti-austerity agenda and develop a progressive political programme on a broad front which presents a clear alternative to the neoliberal status quo.
In this regard, it’s worth reflecting further on Antonio Gramsci’s profound insight that culture is a key site of political and social struggle and that ruling class ‘hegemony’, the influence the capitalist class has over what counts as knowledge, beliefs and values in our society, is exercised through a range of civil society institutions, including the media, religion and education. This power is not always visible but is tremendously important in the manufacture of consent and conferring of legitimacy on neoliberal ideology.
The explosion of popular culture since Gramsci’s time of writing (the Prison Notebooks were written between 1929 and 1935) has reinforced the significance of his thinking. Corporate-driven popular culture - films, TV, music etc - produces bland, uniform cultural products that encourage passive, docile consumption of their anodyne pleasures; promote an individualised, competitive view of life; and discourage independent, creative, critical thinking.
Historically, there has been a tendency on the Left to under-estimate culture’s political importance. Its significance has either been downplayed, with culture seen as an act of often private and largely passive consumption, or it’s been viewed in instrumental terms as a weapon in the political struggle for socialism. But a more constructive, utopian perspective also exists, based on the understanding that there is a dynamic relationship between the cultural struggle and the political struggle, with socialism, ultimately, viewed as a weapon in the fight for an enriched and democratic human culture.
Building on the work of Gramsci, the Marxist thinker Raymond Williams was keen to promote the concept of a cultural revolution to accompany the economic and political revolutions. He understood this as a ‘long revolution’ leading to socialism through the extension and deepening of cultural and educational democratisation. He sought to articulate the ways in which we might give voice to our lived experiences, currently marginalised by an hegemonic, capitalist narrative. A fully developed campaign for cultural democracy plays a key role here, becoming a mechanism for resistance to and change of the dominant culture in all its manifestations.
Paul Cézanne, The Card Players, Courtauld Institute of Art
Challenging the appropriation and commodification of cultural activities by the ruling class starts from this understanding. The arts can take us into imagined worlds and enable us to understand how others live. They also have the potential to take on a more explicit counter-hegemonic character. Listening to the music of John Coltrane or looking at a painting by Cézanne can provide pleasure as well as help people deal with the alienation and oppression they encounter in their everyday lives. Culture can bring us together in shared, collaborative activities which are enjoyable in their own right. It can also encourage us to think critically, ask challenging questions and participate in the wider world.
At its best, culture not only has the potential to entertain and enlighten us, it can provide a broader canvas on which to understand historic, social and political issues, assert our common humanity against the divisions of class, gender and race caused by capitalism, and inspire radical change in the real world.
Similar benefits potentially flow from other cultural activities such as sport and religion. As well as being satisfying in themselves, they can provide multiple opportunities for social engagement, which reflect the fundamentally social nature of human beings, moral and emotional growth, and encourage a collective commitment to the common good.
One essential step is to reform the education system and replace the current, destructive audit and accountability culture, excessive testing and associated narrowing of the curriculum in our schools with an approach to education which is holistic, provides space for culture, and encourages children to think critically, questioning everything, nurturing enthusiasm for learning and intellectual curiosity.
More broadly, we need to think about ways of facilitating and encouraging grassroots cultural formations and activities. There are some very good examples of people working together at various forms of cultural activity - whether learning to play a musical instrument, paint, write poetry, cook, play football or make films - for enjoyment, education or the value generated by doing things in a social environment. These activities may not be explicitly political, linked to any defined progressive thinking or located in the trade union and labour movement. But by providing platforms for people to share their work and ideas, and by encouraging people to do things socially and collaboratively, they build confidence, promote learning and open the doors to deeper levels of cultural and political engagement.
Think of the explosive anti-establishment energy unleashed by punk in the late 1970s, the DIY cultural ethic at its best. Or the way grassroots fan clubs have sought to challenge corporate control of the bigger football clubs and then gone on to build interest in more explicitly political campaigns against, for example, racism, sexism or homophobia.
The challenge is how to build on these foundations in a way which promotes the potential for all types of art and culture to provide opportunities for the articulation of alternatives to dominant views of society, which breaks down the barriers between ‘consumers’ and ‘producers’ of culture, and which underpins the development of a politics of radical social and political change. Whatever solutions emerge, the process must facilitate and encourage the formation of new collaborative networks at local, regional and national levels which are democratic, participative and empowering.
To return to someone we started with, Gramsci famously said:
The crisis consists precisely in the fact that the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear.
We are living in very dangerous times as the crisis of capitalism deepens, reactionary forces in society resort to increasingly desperate measures to cling onto power, right-wing extremism is on the rise and the smear campaign against Jeremy Corbyn and the Labour Party plumbs new depths. We are at a critical juncture in the struggle and it is essential that the labour movement seizes the opportunity to move the political and cultural battle forwards and make the case for a genuine socialist alternative.
For consideration of what a culture policy for the labour movement might look like, see here.
Chris Guiton analyses and discusses the importance of the concept of the cultural commons.
In the 21st century we are witnessing the rapid encroachment by capitalism on what is often referred to as the ‘cultural commons’. These are the shared resources in the cultural sphere which belong to all of us rather than a wealthy or privileged minority. This goes beyond specific works of art to the broader cultural sphere identified by Raymond Williams, the Marxist writer and academic, as our “whole way of life - the common meanings…the arts and learning – the special processes of discovery and creative effort” (Moving from High Culture to Ordinary Culture). For Williams, “culture is ordinary”. It is not the preserve of a cultural elite, but a democratic right for everyone.
In recent decades, however, the cultural hegemony of neoliberal capitalism has expanded and deepened its economic, political and intellectual control over us. In Britain, this process has been sharpened by the deployment of the 2008 recession to justify austerity policies designed to erode public services, cut wages and deepen inequality. These policies are not only having an unequal, and adverse, economic effect on the less well-off and working people generally, they are having an unequal effect on arts and cultural provision. The consequence of this process is a poorer public realm, stunted human development and the diminution of the common good.
At Culture Matters we want to help defend and enhance the cultural commons and make as much art and culture available, as cheaply as possible, to as many ordinary working people as possible. But let’s take a bit of time to look at how the concept of the ‘commons’ evolved and what it offers to us today. Early humanity lived in a state of primitive communism, characterised by shared ownership of all but a limited number of individual possessions. Art, music and story- telling in primitive communist times were almost certainly public, shared activities, which had the effect of developing and maintaining a sense of social solidarity.
With the development of class society, first slave society, followed by feudalism and then capitalism, came the appearance of private property based on an increasingly systematic appropriation of the means of production. The term ‘commons’ developed as a way of referring to those natural resources – for example, land and water – where people in class-based societies either have common rights to access and use those resources or where the land is communally owned and controlled rather than held in private ownership. The rights were available to defined groups of people in a particular community, under commonly understood arrangements that reflected customary use. As such, they reflected the society they were located within and its material conditions at a given historical point.
The experience of a tenant in 14th century feudal England would be rather different from that of a herder in the Mongolian grasslands in the 16th century or a Maine lobster fisherman in the 19th century. Many readers will be familiar with the feudal system that applied in England. Commons arrangements, including things like grazing rights, fishing rights and the right to collect firewood, developed to allow tenants access to manorial lands to help meet their reproductive needs. While this provided people with access to much-needed resources, it existed within the framework of a rigidly hierarchical society. A society’s structure clearly limits the benefits of common-pool property rights. In addition, these rights are often based on closed groups which themselves limit access. But what they demonstrate is both the opportunities and the constraints offered by the commons concept as an inherently political perspective, subject to historical processes as well as providing oppositional space to create new ways of living.
The economic pressures faced by the commons were exemplified by the enclosures that took place in England, as feudalism was replaced by first nascent then more assertive capitalism. These started to rise dramatically in the Tudor period as open-field, arable land was fenced off and converted to pastureland for sheep grazing by the landowners as they sought to increase the profits that could be derived from the rapid growth in the cloth trade. This inevitably meant the loss of common rights, created significant unemployment and led to the displacement of now impoverished rural labourers. This resulted in considerable social unrest, riots and a series of revolts across the country, typified by Kett's Rebellion in 1549, as the rural populace fought back and sought to restore the stability of the traditional commons system.
The process of enclosure was given a significant boost in the 18th and 19th centuries as Parliament, via a series of Inclosure Acts, enforced consolidation of strips in the open field system into larger, unitary landholdings. Commons rights were extinguished, much of the remaining pasture commons lost and people who had previously subsisted on the land became part of the new, rapidly growing urban proletariat. By the early 19th century, the medieval peasant community had been virtually destroyed. As E. P. Thompson noted in The Making of the English Working Class, “Enclosure (when all the sophistications are allowed for) was a plain enough case of class robbery.”
But what are the implications of all this for us now? The late 20th and early 21st centuries are providing multiple examples of the very modern forms that enclosure takes today. It is seen to worrying effect, for example, in the corporate encroachment on the internet commons.
The internet was originally based on an open architecture system of communication, publicly available to all, developed over a period of years by collaboration and information sharing amongst scientists and engineers, and, crucially, developed with government support for the significant public investment required to make it happen. It offered an open forum for ideas and allowed innovation to flourish. But since its launch, it has fallen prey to a corporate ‘landgrab’ as the major computer software and services corporations sought to replace open technical standards for the web with closed, proprietary standards for browsers and operating systems, securing huge profits in the process. In the meantime, online media corporations have asserted virtual monopoly control over TV and high speed internet access, as they have grown, and merged, and fight to limit subscribers to their own services.
In the United States, this process has inevitably been accompanied by a decline in public interest broadcasting as time allotted to public affairs and local programming has declined, and opportunities for political bias in programming and advertising have increased. This is reflected in the UK which has seen a significant drop in recent years in spending on news, current affairs and children's television. The original BBC mandate to "inform, educate and entertain", whatever its original limitations given the elitism and authoritarianism implicit in its approach to mass education (and the fascist sympathies of its first Director-General, John Reith), looks increasingly fragile as commercial funding structures are introduced or threatened, overt political interference grows and pressure increases from commercial rivals.
The detrimental impact of corporate moves to control previously accessible resources is also seen very clearly in the intellectual property rights and copyright field covering literature, film and music, where the law is steadily being extended in duration and scope. Originally intended to balance the creators’ rights to control their artistic outputs with the public right to access once the copyright term had expired, we are now witnessing a surge in efforts by major corporations to protect and monetise ‘their’ property. These efforts focus on the supposed originality of an artistic creation while neglecting its foundation in general culture, a common property of all of us, from which it was derived.
An obvious example here is Disney’s success in securing a trademark for the name ‘Snow White’, from a story first published by the Brothers Grimm but based on a much older folk tale. The trademark covers all live and recorded movie, television, radio, stage, computer, internet, news, and photographic entertainment uses, except literature works of fiction and nonfiction. So, while even Disney understand that extending their ownership to literature would be a step too far, they clearly see no problem with asserting a broad-based proprietary ownership of a name considerably older than them – and in doing this are backed by the law.
Copyright provisions have been steadily extended over time and, in the UK, now stand at ‘life plus 70 years’ for most works (in the United States it was recently extended to 95 years from publication date as a result of extensive corporate lobbying). Unsurprisingly, the beneficiaries are usually not the authors, long since departed from this world, but the corporations who often own the copyright.
There is a fundamental contradiction between the enabling power of new internet-based technologies, creating the potential for a publicly available archive of all the art and culture ever produced and distributed publicly, and the application of an increasingly restrictive copyright law which seeks to control and monetise ‘creative property’, and which acts as a barrier to free expression.
Lawrence Lessig, a American professor of law, has written extensively on the subject, demonstrating how cultural monopolists seek to shrink the public domain of ideas, with the big media and technology corporations using technology and the digitisation of culture to control people’s access to it and what can we do with it. As he puts it in his book Free Culture:
We live in a “cut and paste” culture enabled by technology…Using the Internet and its archives, musicians are able to string together mixes of sound never before imagined; filmmakers are able to build movies out of clips on computers around the world. An extraordinary site in Sweden takes images of politicians and blends them with music to create biting political commentary…All of these creations are technically illegal. Even if the creators wanted to be “legal,” the cost of complying with the law is impossibly high. Therefore, for the law-abiding sorts, a wealth of creativity is never made. And for that part that is made, if it doesn’t follow the clearance rules, it doesn’t get released.
This is a sad but inevitable consequence of the turbo-charged capitalism that dominates the world today and which seeks to commodify everything it can, including culture.
Another field in which the theft of the cultural commons is very visible is sport. Sports such as football provide entertainment and emotional engagement for millions of people. But the steady commodification of such sports is plumbing new depths. Grossly inflated player wages and transfer fees; increasingly unaffordable ticket prices; the increased role of advertising and sponsorship; the money earned by the Premier League through selling airtime (linked to the formation of the Premier League itself); the growth of merchandising; and top clubs’ preference for buying players on the international transfer market rather than nurturing home-grown talent are all contributing to the degradation of the sport itself as a game played for reasons other than the pursuit of profit. The result is a poorer experience for the consumer as the quality of the game declines, particularly at a national level, barriers grow for aspiring players, and a ‘winner takes all’ culture develops for the top players and the enrichment of a small group of clubs and their (often billionaire) owners.
The same processes are happening in all fields of culture, very obviously in the visual arts, which are scarred by elitism and commodification. Works by major artists, promoted by a self-serving network of art dealers engaged in what is effectively price-fixing, sell for astronomical sums to the super-rich, unable to think of anything socially useful to spend their ill-gotten gains on. They then often disappear from public view but are used as a mechanism to demonstrate the distance between the financial and social elite and ordinary people. The artwork may have little genuine artistic merit but this is almost irrelevant as self-referential emptiness and banality replaces any effort to mirror and interrogate the world around us. This bizarre process has reached its apogee in the work of Damien Hirst, where his brand identity has become the commodity, supplanting the artwork itself.
How have political parties in Britain reacted to this process? In his recent book Cultural Capital, Robert Hewison offered a well-pitched critique of culture policy under New Labour. He describes how a significant increase in funding for art and cultures was accompanied by the marketization and monetisation of culture. Funding became contingent on alignment with Government policy objectives, target-driven and reduced to a short-sighted instrumentalism. This led to the disastrous decision to build the much-mocked Millenium Dome. Since then, of course, in the wake of the 2008 financial crash, funding has been significantly reduced by successive governments. Crucially, Hewison notes that the New Labour objective of widening social access to the arts did not succeed. Audience levels barely increased at all. And the demographic make-up of those regularly enjoying the arts remained largely white, better educated and elderly.
The limited access that most working class people have to art and culture is a real issue for anyone interested in the struggle for a fairer, more just society. Enjoyment of the arts and cultural activities, as both producer and consumer, is an essential part of the ‘social wage’ for all workers. By social wage, we mean the amenities and services provided within a society from public funds. All members of society are as entitled to fair, equal and adequate ‘terms and conditions’ for culture as they are for their labour. Promoting recognition and understanding in the labour movement of the central contribution made by the struggle for a better ‘cultural commons’ to the quality of life of everyone is a core objective of Culture Matters.
Elinor Ostrom, the American political economist, has done a lot of valuable work on the role of the commons in providing an alternative to market economics and government intervention. She defined it as a general concept that refers to a resource shared by a group of people, built on principles of self-governance, community and local action. David Bollier, a noted writer and activist in this field, has identified the scope for the commons concept to provide “a new paradigm of economics, politics and culture.” He defines the commons as:
A social system for the long-term stewardship of resources that preserves shared values and community identity. It is a self-organized system by which communities manage resources (both depletable and replenishable) with minimal or no reliance on the Market or State. The wealth that we inherit or create together and must pass on, undiminished or enhanced, to our children. Our collective wealth includes the gifts of nature, civic infrastructure, cultural works and traditions, and knowledge.
He goes on to say that,
There is no commons without commoning – the social practices and norms for managing a resource for collective benefit. Forms of commoning naturally vary from one commons to another because humanity itself is so varied. And so there is no “standard template” for commons; merely “fractal affinities” or shared patterns and principles among commons. The commons must be understood, then, as a verb as much as a noun. A commons must be animated by bottom-up participation, personal responsibility, transparency and self-policing accountability.
This relates directly to our aspirations at Culture Matters to provide a broad-based platform which arts and culture producers and consumers can use for their benefit, sharing knowledge, ideas and resources, and creating an open – and oppositional - space which challenges the dispossession and commodification of our cultural resources. Which reclaims these resources for us all, and facilitates opportunities for collaborative artistic and cultural expression.
Encouragingly, there are always people ready to fight back and demonstrate the essentially social nature of culture. Think of performance poetry delivered in pubs, cafes and at festivals around the country rather than unnecessarily obscure poetry produced for the page and for the edification of a small elite readership. Think of the visceral power of punk rock as an anti-authoritarian rejection of mainstream music and stadium rock. Or the impact of FC United of Manchester, a club established and owned by its fans, which deliberately sets out to build strong links with the local community and democratise access.
What links these cultural expressions, consciously or unconsciously, is the legitimate desire people have to do things for themselves, make culture real, work within their communities and challenge the status quo. As we know, capitalism is very good at co-opting dissent, by turning radical images and ideas into marketable commodities. But this is all the more reason to develop a counter-culture which, as Antonio Gramsci described in his Prison Notebooks, seeks to create a new hegemony, presenting new ideas and new forces which challenge and disrupt capitalism’s dominant definition of what is ‘normal’ and ‘legitimate’.
We aim to develop Culture Matters as a countervailing force to the profit-centred, neo-liberal, market paradigm that developed under capitalism, challenging assumptions, articulating new visions and encouraging and promoting oppositional cultural perspectives and activities. This means identifying new ways of working and new structures that cut across traditional boundaries and, in effect, helps create a socialist and progressive cultural ecosystem, which develops new networks and new inter-actions between people. Let’s join William Morris, who declared in Art, Wealth and Riches:
All who assert public rights against private greed are helping us; every foil given to common-stealers, or railway-Philistines, or smoke-nuisance-breeders, is a victory scored to us.