CamLab's final Engagement Party, Two in the Bush. 2012.
Last Thursday saw the final epitaph in a series of intellectual discussions on social practice put on by MOCA, a conversation between scholar Grant Kester and artists Janet Owen Driggs and Suzanne Lacy. With that contextualizing afterword (plus an upcoming book), we bid adieu to MOCA’s four-year engagement with Los Angeles social practice collectives in the form of Engagement Party.
I feel a resonant sadness at the passing of this platform, one of the few dependable spaces for rigorous socially-engaged practice within a major art museum in this city. Perhaps the work was not always so rigorous, and the structure was problematic, the collectives were not always collectives, the “social practice” looked more like straight-up performance at times, and MOCA itself became increasingly unstable territory for experimental work to find purchase. But Engagement Party mirrored my own love affair with social practice, way back when I saw the backwards lettering of the Finishing School poster suddenly clarify in the mirror of the USC IFT building’s women’s bathroom.
In the years since Engagement Party first took the ring, socially-engaged art practice has emerged in force - in critical writing, in MFA programs, in museums, in endless panels and symposia and professional conferences. It is far from ubiquitous, but the blank stares (or worse, scoffs) are less frequent. In some arenas, particularly contemporary art museums that like to push the envelope of audience engagement, the interest is quite rabid. “Machine Project, you say? Fallen Fruit, eh?” and so on.
But it is worth taking a moment to critically reflect on this platform, and what it means in the context of museum programming. First of all, working with collectives takes a lot of time, goes against the grain of how museums are used to working, and can be quite radical. Collectives necessarily have quite specific processes (after all, they had to figure out how to work and get along with each other) that can be challenging–and ultimately rewarding–for any institution willing to put in the time and effort. MOCA should also be congratulated for the consistency of its program - three to four artists per year, three month residencies, three events per artist. This platform has created a set of clear parameters for artists to work within and dependability for audiences. It has functioned to effectively raise the profile of these artists via its specific circumstances, its formal presentations of their work, its branding and marketing. The Engagement Party became a stage on which to launch a collective’s work to new publics and new heights.
Ojo's Engagement Party at MOCA. 2009.
Yet I am cautious in my lauding of Engagement Party, because I am not sure that it is actually a platform for social practice at large, and this is one reason that I was a bit confused by the Engagement Party Art Talks. Engagement Party’s structure is excellent for a specific type of events-based, performative collective, but problematic as a flexible and supportive curatorial program for socially engaged art. I never thought it was proposing to be such a program, but this is implied in the talks and the book. I am a little wary of every kind of “engaging” or performative work being shoe-horned into social practice. There is no hierarchy or judgment in this–just distinction. I have been reading Pablo Helguera’s clear and precise primer Education for Socially-Engaged Art and love this quote where Helguera gives his take on Jürgen Habermas’s A Theory of Communicative Action:
Habermas argues that social action (an act constructed by the relations between individuals) is more than a mere manipulation of circumstances by an individual to obtain a desired goal (that is, more than just the use of strategic and instrumental reason). He instead favors what he describes as communicative action, a type of social action geared to communication and understanding between individuals that can have a lasting effect on the spheres of politics and culture as a true emancipatory force. (7)
There is a difference between politically or socially motivated works that address these issues on a symbolic level, and those that control, direct, manipulate, or influence social situations by strategically orchestrating the relations and communicative actions therein in order to achieve some set purpose. The structure of Engagement Party makes this kind of social action difficult–it is a Herculean task for artists (and supportive administrators, in the Engagement Party Think Tank) to actively buck the audience’s party-at-a-museum expectations and resultant social codes. The product of the Party becomes the symbolic realization of a set of social and aesthetic circumstances, but can rarely go beyond to what Helguera calls “actual” practice: as he succinctly writes, “socially-engaged art depends on actual–not imagined or hypothetical–social action.” (8) Liz Glynn most appropriately played with this paradox of feeling uneasy and implicated in the structure of the museum yet still participating, though her events were very effective symbolic practices and did not attempt (purposefully) social action; The Los Angeles Urban Rangers broke out of the museum altogether, shifted everything possible about the context and relations available within the parameters of the project, perhaps coming closest to Helguera’s definition.
The Los Angeles Urban Rangers. 2011.
Ryan Heffington and the East-siders' Engagement Party, Get Your Lead Out. 2010.
Still, this critique does not mean that Engagement Party was not innovative and important to this city and to the field. I would love to see more such platforms. But this acknowledgment must be balanced with the understanding that work that more closely approaches social practice rather than performative or participatory art, cannot be effectively sustained within such a format. No one pretends that social practice is easy, and as a field, museum professionals do risk resting (as it were) a bit on their laurels. How is it possible to sustain social action as well as symbolic practice, as a Habermasian “emancipatory force” with reverberations beyond our own insular worlds? Probably in something beyond three parties…but man, were they a blast.
