From silence to a hashtag to taking a stand

The news that the director of the Toledo Museum of Art, Alan Levine, wished to “reemphasize” at this point that the museum does not have a political stand sounded odd and anachronic to me. Not only because I joined a long time ago the group of culture professionals who advocate that culture is not neutral or apolitical, but mainly because in the US context, and elsewhere, things have effectively taken a different turn.

I can't breath

Photo: Joe Raedle / Getty Images, taken from NPR

The year of 2014 was marked in the USA by the death of unarmed black people in the hands of police officers in the cities of Ferguson, Cleveland and New York. It was the year Eric Garner died, repeating “I can’t breath”…

That same year, in their joint statement on Ferguson and related events (which became known as “Museums Respond to Ferguson”), museum professionals took a stand regarding the role of museums in the face of those tragic deaths. There are three points from that statement that I highlighted in a post I wrote at the time.

Beauty will prevail

“Today, our time requires lightness, humor, enchantment and poetry. It is no longer the struggle between good and evil, represented by Star Wars, but the utopia of a beautiful life. To discover the moment of beauty poetry gives us, the inspiration that reminds us that we are in this life not only to work, to fight, to bicker, but also to love, to smile, to dance, to hug, to dream. We live in a time where the most revolutionary thing is to be a poet.”

The pursuit of happiness: the Trump in us

Photo: Tasos Katopodis/Getty Images

Last summer, I read the article Why science needs the humanities to solve climate change. Watching a number of democratically elected authoritarian leaders attacking, as usual, the humanities, this article reminded us of why they're doing it:

“Scholars in the humanities interpret human history, literature and imagery to figure out how people make sense of their world. Humanists challenge others to consider what makes a good life, and pose uncomfortable questions – for example, ‘Good for whom?’ and ‘At whose expense?’”.

The authors – Steven D. Allison, a Professor of Ecology & Evolutionary Biology and Earth System Science and Tyrus Miller, the Dean of the School of Humanities, both from the University of California – affirmed that “Cultural scholars and philosophers can inject ethical principles into policymaking” and that “Humanists can also help decision makers see how history and culture affect policy options.”

Where are the opportunities? Regarding ACE's new ten-year strategy

Image teken from the Arts Council England website.

A few days ago, I read in The Guardian a piece about young cellist Sheku Kanneh-Mason. Kanneh-Mason is 20 years old, he became known when he performed in Harry and Meghan’s wedding and a few days ago he became the first cello player to make it to the top 10 in the UK music chart. He has undoubtedly (and fortunately) had the right opportunities, just like every young person should have. He took them and he has made marvels with them.

Kanneh-Mason is aware of the importance of having an opportunity, of having access. “I’ve benefited from having so much music education. And the thought that lots of people won’t have something even close to that same level is a real shame. Diversity needs to start way, way before people are auditioning. If actual education is not invested in and supported, then nothing will change.”

Seven days in New York

MoMA entrance (Photo Maria Vlachou)

I was flying to the ISPA Congress earlier this month with some concrete expectations: an opportunity for intense political thinking regarding the cultural field worldwide; visiting the new MoMA and its People’s Studio; attending Public Theater’s “Under the Radar” festival and watching Jess Thom performing Beckett’s “Not I”, as well as Guillermo Calderon’s “Feos”. I got all of this and much more (oh… so much more…). And still, I came back with a bittersweet feeling about our field and our self-image.

Peace, Justice, Strong Institutions

Here's my introduction to the panel "Peace, justice, strong institutions: How can and should museums play a role in an increasingly unbalanced, politically challenged age?” at the NEMO conference in Tartu.I´ve included references to other presentations made during the conference. Ler aqui

The discomfort of change: is “white fragility” our main concern?

Image taken from Cyprus Mail.

In a post last year, Nathan “Mudyi” Sentence (Australian Museum) wrote about his involvement in a museum programme for university students discussing the Stolen Generations (the removal of children of aboriginal descent by the Australian government and church missions along the 20th century) and intergenerational trauma. “After the program, one of the students anonymously commented on a feedback form that they felt like they were being reprimanded and made to feel bad for being White. I found this to be an odd response as we were just discussing a reality and an issue that affects many, many First Nations people, but they chose to disengage because it made them uncomfortable. This made me worried that White fragility will always get in the way of settlers engaging with programs that challenge the colonial structures that benefit them. This made me worried that White fragility is more of concern to some people than the truth.”

For us and for our friends

From left to right: poet Odysseas Elytis, composer Manos Hadjidakis, theatre director Karolos Koun, Theatro Technis 1957, rehearsals of Bertolt Brecht's "The Caucasian Chalk Circle"  © Manos Hadjudakis Archive

News that Warren Kanders resigned from Whitney Museum Board left me truly pleased. After months of protests, the owner of Safariland (a company that produces “law enforcement products” – in other words, weapons, including the tear gas used against immigrants at the US border) was forced to leave, as many people felt that making money out of producing weapons and then philanthropically investing that money in culture and the arts is an oxymoron (to say the least).

Memory that resists

A scene from the documentary The Silence of Others

A few weeks ago, I read in an article that the impasse regarding Brexit negotiations is considered, both by Remainers and Leavers, humiliating for Britain. According to one poll, 90% of the respondents agreed that the way the UK is dealing with Brexit is a national humiliation. The author of the article, Professor of Political Psychology Barry Richards, referred to an increasingly influential body of psychological theory which emphasises that “the need for dignity is basic to our psychological make up. To feel that we have been stripped of it is very threatening and destabilising.” He makes the distinction between feeling humiliated and feeling betrayed and his advice is to avoid endorsing and amplifying the sense of humiliation. He also suggests that the word “humiliation”, and others (such as “traitor”, “betrayal” or “treachery”) shouldn’t be used in the debate.

First thoughts on the National Plan of the Arts

There were two occasions for a first appreciation of the National Plan of the Arts (NPA): its public presentation, on 18 June, and the reading of the document. I'll start by sharing my thoughts on the first.

The room where the presentation took place was packed. Many colleagues, journalists, people representing private organisations that support the cultural sector and the arts. One could feel the good mood and the expectation, mixed with some distrust (“Will this be it?”). I believe that that moment of encounter and everything one felt in the air was a positive sign that the sector is made up of professionals who are still very much interested and ready to get involved in a common effort that may value, support and strengthen their work and their contribution to society.

The great privilege of public life

Poster image of "The Coat", presented in 2017 by the Grupo de Teatro da Nova in Lisbon.

The recent blackface episode at a school in northern Portugal and the kind of comments it attracted was another indicator of the worrying lack of (non-virtual) meeting spaces for dialogue. Many did not understand the racism criticism of an initiative aimed at celebrating cultural diversity (from "countries" such as Africa, China and Brazil) and ended up accusing the critics of racism and hate speech. The exchange of comments on the Facebook page Blackface Portugal is revealing of the incomprehension, and even of the ignorance, around this matter. But can we say that we were shocked or surprised? Is this not a reality known to us on which, no matter how much we feel like saying "they should have known better", we cannot turn our backs? We cannot, because it continues to influence the education, thinking and notions which big part of our society holds on this matter and several others. It is these notions that end up conditioning the freedom of many citizens and perpetuating all kinds of racism and, in some cases, violence.

Who’s welcome to your home and at your table?

To Lambrina and Sam, Eleni and Nikos
To good friends and good discussions

Last June, Sarah Huckabee Sanders, the White House Press Secretary, was asked to leave the Red Hen restaurant. The request was made by the restaurant owner. 

In mid-August, the invitation to Marine Le Pen, former French presidential candidate and leader of the National Rally political party, to attend the Web Summit in Lisbon was followed by public outcry. The invitation was eventually withdrawn.

Both incidents raised questions regarding freedom of speech; whether one can fight extremist political views and address the roots of the rise of the far-right by banning or ignoring certain viewpoints; and whether by excluding some people you don’t also become like them yourself.

Discussing the decolonisation of museums in Portugal

Photo: Maria Vlachou

I love museums. I love them for what they are; I love them for what they are not, but can be; I love them for their potential. I especially love them because of the work developed by a number of colleagues around the world so that museums may adapt to new realities, remain or become relevant for people, and even reinvent themselves. I particularly love them lately because of the controversies they cause or face, pushing our thinking and practice forward.

Cultural appropriation: less gatekeepers, more critical thinkers

"La Japonaise" by Claude Monet, Museum of Fine Arts Boston (image taken from http://japaneseamericaninboston.blogspot.com)

For Nandia

My first contact with the concept of cultural appropriation happened in July 2015 because of “Kimono Wednesdays” at the Museum of Fine Arts Boston (MFA). On the occasion of the display of Claude Monet’s “La Japonaise” (a painting of the artist’s wife, surrounded by fans, wearing a blond wig and a bright red kimono), visitors were invited to put on a kimono similar to the one shown on the painting and share their photos on social media. According to the museum, this was a way of engaging with the painting. For some people, though, the activity lacked any context regarding the garment, becoming just “fun”; others criticized it for reinforcing stereotypes and exoticizing Asian Americans; for others, it was blatant racism; (read Seph Rodney’s article). 

The Museum of (my) Discoveries

Exhibition "Return - Traces of Memory", Monument odf the Discoveries, Lisbon, 2015 (Photo: Maria Vlachou)

I'm Portuguese by adoption. When I arrived in Portugal, in 1995, the only thing I knew about the history of the country had to do with the Discoveries (of sea routes and spices, taught in my country in the 7th or 8th grade). Over the years, I have been "discovering" the rest (even with regard to the Discoveries and beyond the sea routes and the spices). The story I was taught in school was, as usual, only one part.

Let's set Mark Deputter free

Image taken from the newspaper Público. Photo: Nuno Ferreira Santos

It was a good exercise for all of us the with conversation with the Municipal Councilor for Culture Catarina Vaz Pinto (CVP) yesterday at the Maria Matos Theatre (MMT). As it has been a good exercise all the discussion generated after the announcement of her decision to lease MMT and turn it into a for-profit space with programming for a larger public.

TS Elliot, a terrible hip-hop artist

A photo of the project Contratempos in the This is PARTIS programme.

The Guardian recently wrote about a critique by poet Rebecca Watts, entitled “The cult of the noble amateur”, where she attacks the work of a cohort of young female poets considering it “the open denigration of intellectual engagement and rejection of craft”. The text resulted in a very interesting, and welcome, debate regarding the value of “high” and “popular” poetry. The answer of Scottish poet Don Patterson (winner of the TS Elliot award and publisher of two of the young poets in question) was captivating: " You don’t have to like what people do, but I think you measure it against its own ambitions. Otherwise it’s like saying TS Eliot was a terrible hip-hop artist. True, but so what.”

What Maria Matos means to me (or, why did I sign the petition)

On December 17, 2017, the newspaper Público published an interview with the Councilor of Culture of Lisbon, Catarina Vaz Pinto, where it was announced that "[the theatre] Maria Matos (MM) will have a very different programming model, with longer running periods and a greater concern in attracting audiences, in order to be profitable". The news was surprising to me, to say the least. I would say more, I remember that, as I read, I felt a kind of physical pain.

I am a native foreigner

This was my speech yesterday at the ICOM Europe Annual Conference, which took place in Bologna, Italy. The theme was "The role of local and regional museums in the building of a people's Europe". Read more