Académique Documents
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Culture Documents
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that reality can be transformed, mastered, turned into play. But Morris
connects art more directly with work and everyday life. Compare:
Art, the divine solace of human labour, the romance of each days hard
practice of the difficult art of living.4 Art was still a natural adjunct
of labour and its aim was to destroy the curse of labour by making
work the pleasurable satisfaction of our impulse towards energy. In
their own (not unimpeachable) idiom these remarks chime in with those
of Marx on the nature of work once the division of labour has been
ended: In a Communist society there are no painters, but at most
people who among other things paint.5
The idea then of art as substitute, derived from class society and applied
to post-class society, art as creative consciousness rather than creative
labour (I should not want to separate these: I am simply picking out
Fischers emphases)this idea constitutes the main weakness of
Fischers book. The other, and not unconnected, weakness is its
Europocentrism. It is dangerous thing today to be a European
Marxist, dangerous that is for ones Marxism. For one tends to accept
European development as a model for the rest of the world. The
present dispute in the international Communist movement is putting
this attitude to the test. We have seen how the development of capitalism plays a key part in Fischers history of the arts, how relatively small
a part is played by popular culture (though he is very stimulating when
he does deal with it), how large a part is devoted to the individual
bourgeois consciousness or vision. We have heard him in this connection
on Romantic poetry. This now is how he describes, somewhat vulgarsociologically, the music of the bourgeoisie: . . . it might be said that
whenever harmony and expressiveness make an appearance in music,
the bourgeoisie is knocking at the gate, sublimating mercantile competition in the competition of musical themes (p. 191). Further on he
mentions the popular dances and folk songs incorporated in concert
music. But the first statement characterizes his model of musical and
art history in general. Fischers historical view in this respect is of the
merchanistic-evolutionary kind recently criticized by Quintin Hoare
in these pages.6 One class rule, therefore one class culture, follow each
other in fixed succession. Today, when in Asia, Africa and Latin
America, historical developments are being telescoped at a dizzying
speed, when yesterdays serfs are making Socialism, we have a new
perspective in which to see the history of popular culture in industrialized Europe. Fischers remarks on work songs in the anthropological
sections of his book, on folk song and ballad in the chapter Content and
Form, are excellent. But they do not affect his historical model which
leads from primitive hunting society to industrialized, town-dominated civilization, capitalist and socialist. This model is European with
a vengeance. As revolutions occur in predominantly peasant countries,
so the pattern of industrialization changes. The Chinese peasant, for instance, industrializing his commune, is not building a town-dominated
4
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See most recently Mark Abramss statement reported in The Observer, December
8th.
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