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Od sztuki site-specific po sztukę partycypacyjną. Sztuka zaangażowana – wybrane współczesne teorie i praktyki artystyczne

100%
Urwanowicz-Rojecka E.
Pogranicze. Studia Społeczne
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2015
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vol. 26
31-47
EN
Site-specific art has been changing through the years. Firstly, it was connected with its location and directly corresponding with a given site, then critically reconfiguring it. Later it became art that served aesthetic processes in the site, and finally, art that defined the site in a very abstract way (which marked the beginnings of public and community art). Among different paradigms of artistic practices, the latter may take the form of participatory art. Miwon Kwon, Grant Kester and Claire Bishop are considered to be its key theorists. Changes within site-specific practices and their aspiration for a meaningful social context have helped to (re)define the categories of public space, community, and participation. The last of the three has become globally common for artistic practices, without regard for cultural differences, varied political contexts, or issues of funding of this genre of art. Why participatory art is so popular? What kind of impact does it have on the socio-cultural reality? The paper provides an overview of the changes that have taken place within site-specific artistic practices, showing that even a provisionary answer to the above questions cannot be found without an interdisciplinary approach.
2
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Obiekty sztuki i działania artystyczne w procesach transformacji zabytkowych przestrzeni reprezentacyjnych

75%
Szechlicka J., Urbanowicz K.
Studia komitetu przestrzennego zagospodarowania kraju PAN
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2018
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vol. 192
435-449
3
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Wodą w mur lub wyjście przez okno z betonu. O kilku graffiti Banksy'ego

75%
Mrozewicz A.
Images. The International Journal of European Film, Performing Arts and Audiovisual Communication
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2011
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vol. 9
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issue 17-18
208-220
EN
  The paper discusses a series of five graffiti pieces made in 2005 on the Israeli-Palestinian separation barrier by the English street artist Banksy. Location is here key to the understanding of the messages. The departure point for my analyses is, on the one hand, the meaning connoted with the ‘wall,’ the aim of which is to separate two peoples in a conflict, and, on the other, the representations of landscapes, often with water, painted by Banksy in most of the works. To answer what symbolic role landscape plays in the conflict-ridden area, I look at some other art works, made by contemporary Israeli artists for whom place, landscape and the related question of identity and belonging seem to play a central role. Painted by Banksy on the Palestinian side, the utopian, Eden-like sights, which ‘make holes’ in the concrete barrier, undermine, in an ironic fashion, the hierarchical discourse of power relations constructed by the ‘opposite’ side, and give ‘water’ to the evicted.
PL
Water on the wall or exit through the concrete window. On some graffiti of Banksy   The paper discusses a series of five graffiti pieces made in 2005 on the Israeli-Palestinian separation barrier by the English street artist Banksy. Location is here key to the understanding of the messages. The departure point for my analyses is, on the one hand, the meaning connoted with the ‘wall,’ the aim of which is to separate two peoples in a conflict, and, on the other, the representations of landscapes, often with water, painted by Banksy in most of the works. To answer what symbolic role landscape plays in the conflict-ridden area, I look at some other art works, made by contemporary Israeli artists for whom place, landscape and the related question of identity and belonging seem to play a central role. Painted by Banksy on the Palestinian side, the utopian, Eden-like sights, which ‘make holes’ in the concrete barrier, undermine, in an ironic fashion, the hierarchical discourse of power relations constructed by the ‘opposite’ side, and give ‘water’ to the evicted.
4
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Miejskie performanse Władysława Hasiora

63%
Figzał-Janikowska M.
Pamiętnik Teatralny
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2022
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vol. 71
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issue 1
11-32
EN
This article discusses the performative art of Władysław Hasior, particularly his actions in the urban space. Initially expressed only in his artworks, since the 1970s Hasior’s need for dialogue with the spectator took the form of very expressive artistic manifestations involving audience participation, direct involvement of spectators in the creation of the performative event, and abolition of the distance between the artist and society. Due to the ontological status of these events, their ephemeral and fleeting nature, they have been the least explored area of Hasior’s work. The article analyzes his most important urban and open-air performances, such as the Procesja sztandarów (Banner Procession) in Łącko (1973), Solspann in Södertälje (1973–1976), and finally the ceremonial Przeprowadzka (Move) from the dormitory of Antoni Kenar school of fine arts to a new atelier in Zakopane (1984). These actions are considered in the context of contemporary discussions on participatory art: Claire Bishop’s antagonistic theory of participation and Grant H. Kester’s concept of dialogical art. It is argued that Hasior’s performative projects combined two strategies of participatory art; he was able to co-create ephemeral works together with the audience, while at the same time directing the spectators’ actions.
PL
Artykuł poświęcony jest performatywnej twórczości Władysława Hasiora, w szczególności jego działaniom aranżowanym w przestrzeni miejskiej. Potrzeba dialogowania z odbiorcą, początkowo wyrażana przez Hasiora jedynie w eksponatach, począwszy od lat siedemdziesiątych przybiera formę bardzo wyrazistych manifestacji artystycznych zakładających bezpośredni udział widzów w kreowaniu zdarzenia performatywnego, a także znoszenie dystansu między artystą a społeczeństwem. Ze względu na ontologiczny status tych zdarzeń, ich efemeryczny i ulotny charakter, stanowią one jak dotąd najmniej zbadany obszar twórczości artysty. W artykule analizie poddane zostały najważniejsze miejskie i plenerowe performanse Władysława Hasiora, takie jak Pochód sztandarów w Łącku (1973), realizacja Solspann w Södertälje (1973–1976) czy wreszcie uroczysta Przeprowadzka z internatu „Szkoły Kenara” do nowej pracowni w Zakopanem (1984). Działania te autorka rozpatruje w kontekście współczesnych rozważań nad sztuką partycypacyjną, zarówno w świetle antagonistycznej teorii partycypacji Claire Bishop, jak i koncepcji sztuki dialogicznej Granta H. Kestera, zauważając, że Hasior w swoich projektach performatywnych łączył dwie strategie sztuki partycypacyjnej: potrafił współtworzyć efemeryczne dzieła razem z publicznością, a jednocześnie reżyserować działania odbiorców.
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