Re: [-empyre-] Throws



Boundaries and belongings and borders are related to one's identity,
"this is mine", "this is yours", "this is ours", since we belong to
the same family or the same couple.
I am raised in a cloister and was always apalled about how the nuns
shared everything and made vows of poverty. The order owned all they
had, once a nun left the school and she was given a bag with some
clothes and some money to take the bus.
Later, in jail (I spent four years in jail for political reasons), it
was very difficult to learn how to share. Our "belongings", the stuff
we were allowed to own was minimal, a tootbrush, a comb, some pictures
of the family, underwear and socks. We wore jailclothes and "civilian"
clothes were banned.
Books and paper to write and pens and pencils were banned as well, no
newspapers no radio no tv.
But our relatives sent to us some food and cigarettes. At the
beginning we had long discussions about how to share the food and the
cigs. Some grandmother sent a cake who could feed 5 or 6 people, how
to share it among 45?
And cigs, how to distribute them? Depending on each one's need or
depending on how much your own family had sent?
Later on, already in Sweden, I lived for three years in an anarchist
collective, we owned all together and we worked, lived and spent free
time together.
We decided to invest all the wages on projects, we started a
publishing house, we supported social movements.
The only "belongings" we had were some personal clothes and some few
personal items, all was owned by the "collective".
When I left them to live by myself I took from the "collective
belongings" a pan, two dishes and some few books. Started to gather
things again...
In all my visits to Palestine I was atonished by the degree of
solidarity and hospitality the common people had, in times of hunger
and severe pain we, the visitors, were not allowed to pay for
anything, we slept in their rooms and shared the pita bread, the
cucumbers and the hummus which is the staple diet of the empoverished
Palestinian.
I guess the people in New Orleans have also the solidarity and the
sharing the people learn itself to have when need is big.
But often I ask myself, why can we not live in the wealth as we lived
in need? I mean, why not share when nobody is asking you to do that,
why not share for sharings joy?
I think George Batailles book "The Accursed Share", where he develops
the theory of Marcel Mauss about the "Gift" is a great tool to discuss
the conditions for ownership and sharing.
Ana
On 7/5/06, Patrick Lichty <voyd@voyd.com> wrote:
As someone who is an extended member of the New Orleans art community, one of my homes being Baton Rouge/New Orleans, this hits home hard.

As noted, I don't think that people realize the oppressive throwaway culture that New Orleans is built on.  So much of the arts culture there was built on the poor (often Black) communities, which have been all but discarded.  In addition, the State Division for the Arts has been given a mandate by Lt Gov Mitch Landrieu to structure most new state art projects under the rubric of economic rebuilding, often in higher dollar value terms.

The odd thing to me in looking at Louisiana and rebuilding in the arts is that likewise some of its most vibrant artists are also some of its lowest paid, by and large.  And, when cultural rebuilding in mentioned, the hard linkage between culture and capital ignores the foundations that New Orleans as a cultural milieu is based on.  There are some grass-roots programs on the way, but I think that there is the possibility for clearing and rebuilding New Orleans in a way that could fundamentally integrate the arts and the fundamental infrastructure of the city that fuels is, and thereby creating the desired environment for the State.  However, this would mean funding of contracting, artists, calls, etc.  Honestly, I don't see the US government bein a hard-weather friend enough to make this investment.

The other odd thing is that the low-income population is becoming hispanic, so instead of blues and jazz, one is as likely to hear salsa or cojuntao nowadays.  It _was_ under Spanish rule once, which makes the shift even more interesting.

The bead issue - with all respect possibly a little less crucial in the short term than the problems of the NO diaspora, I think could have some solutions.

Could there be a culture of beads, in many ways like Art Cars, or painted street statuary?

Two ideas come to mind.
The first is to challeng ethat artists to come up with ways to make new beads, like Glass (a tradtional New Orleans form) or ceramic (easy to do), or others.  More or less, turn the bead culture into a populist art culture.

The other comes from contemporary African forms.  So much African art incorporates recycling of cast off materials, and it isn't if there aren't entire wards of material there, wire, metal, plastic.  It's not easy to get good material that isn't degraded, but I think of the local artists and their extensive use of found materials, and I don't see a problem.

This may not specifically address the Chinese problem.  Far from it.  The limiting or elimination of the production of Chinese Mardi Gras beadmaking displaces workforces who should not have been in that work in the first place.  I have few answers, but perhaps also creating a grass-roots effort like the college student uprising against Nike towards the beadmakers, and New Orleans is brittle enough that any dissent that could disrupt the flow of tourist capital is very likely to be heard.

I hope that some of this makes sense.
-Patrick


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