Notes for Museum ‘debate’ in Liverpool on November 11.
There is much talk of participation and much effort to remodel foyers, and to an extent interiors, plus toilets, cafes, bookshops and websites, to enable easy access. Asked to be curmudgeon-esque, it seems clear to me that this participation-talk is pseudo-participation. Every participation seems the same, everything alike, repeated patterns, even colour schemes – so many pastels, and fluorescent red plastic chairs. Some of the chairs are little, for kids, or for breaking dad’s back.
How did it get to be that pseudo-participation rules? The dominant culture has no anxiety about having people walk past the exhibits, but do not let them touch you. File on by, stop perhaps for a second, for an hour, but only in a standardized way. Check the visit off on a list. Culture 101.
Nothing without regulation – aims and outcomes carefully calibrated on a planning form that no-one reads, inside a system dominated by the same malignant and parasitic bureaucracy that has overtaken health and education in the hyper-administration. The bureaucracy does not even administer anything today, just keeps the forms in circulation, and the school groups filing through the doors.
And it is this pseudo-routine that must be thoroughly tested. We must know our audience, using the very latest in dumbed-down questionnaires that even newspaper-selling leftist street-vendors would disavow except as props. This is not even market research – so long as the school groups keep on marching past in tight formation. Participation in the most bland formal sameness – Adorno pointed to a sexual lozenge at the heart of the culture industry, and for sure he also meant the museum as pseudo-education. Where everything should be clean. ‘Nothing should be moist’.
We are so far from education here except education as reinforced class privilege. Education is not a two-hour visit – give them 20 hours, even 20 weeks – and they must read in advance. Here cultural exposure is not instruction but packaged ‘culture’ – and education is not a social good, but ‘education’ as national programming. An articulated system for inculcating national ideology and the flat flat flat dissemination of British identity and imaginary pasts. Books in the bookshop on popular themes – tea, crockery, swords. The empty materials that can be rearranged for some groups to dominate others.
Because commodification is the new rule, just like the old one. Different levels according to price, knick-knacks or bespoke jewelry, a café and a bistro, a members room. The collection is sacrificed to the expansion of the foyer, the t-shirts and tote bags carry the branded museum like a picture on a mug. There is no room for the collection, but room aplenty for postcard reproductions. The collection is not a collection, not a research effort, not a scholarly project, but a beauty contest.
Three props – a toy wooden horse, my gilt-edged copy of Arabian Nights, and a carved wooden Ganesh idol.
Participation cannot be a Trojan Horse, smuggling the old kings of the elite cloister into the pockets of a population plundered and left to rue the day. Participation is not a flash mob.
Neither should we rest with the admirable storytelling device of Scheherazade from the epic One Thousand and One Nights. She tells stories every night – Sinbad, Ali Baba, Aladdin – to ward off the threat of the despotic ruler Shahryar, and through her stories eventually she turns him to good. But insofar as this leaves the storyteller as the one with power, and the king in place, the population remains a distant audience, titillated, but fundamentally untouched. Great stories they are, but the structure of interrogation remains, she could be telling her stories to the despotic king, or in Guantanamo today to the CIA interrogators, or the national press. What she needs to do is teach others to tell stories, and this also takes time – perhaps 1001 nights, sometimes more, different in each case and not a blanket solution. Democracy is not an occasionally vote.
What if it were Ganesh that ran the museum. Tasked with writing down the epic Mahabharata – 100 thousand verses – as it was told by the sage Vyasa, Ganesh’s pencil wears down and in order to keep transcribing he snaps off his tusk and dips it in ink to continue. He is the patron of all studious soles, dedicated to a popular scholarship, unending. He is not an occasional visitor on a joy ride.
What we need perhaps is the best of all three of these figures. Enticement into the museum, by horse if need be, then good stories that undo the games of dominant power, and a celebration of scholarship that is not just a two-hour visit, but a lifelong commitment. Museums might be this. With these patrons.