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Saturday, January 4, 2014

Cultural Hegemony


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Cultural Hegemony



Politics is not only fought out in state houses, workplaces or on battlefields, but also in the language we use, the stories we tell, and the images we conjure — in short, in the ways we make sense of the world. 

Antonio Gramsci.

 

Cultural hegemony is a term developed by Antonio Gramsci, activist, theorist, and founder of the Italian Communist party. Writing while imprisoned in a Fascist jail, Gramsci was concerned with how power works: how it is wielded by those in power and how it is won by those who want to change the system. The dominant idea at the time amongst Marxist radicals like himself was that in order to attain power you needed to seize the means of production and administration — that is, take over the factories and the state. But Gramsci recognized that this was not sufficient. In his youth, he had witnessed workers take over factories in Turin, only to hand them back within weeks because they were unsure what to do with the factories, or themselves. Gramsci had also observed the skill of the Catholic Church in exercising its power and retaining the population’s allegiance. Gramsci realized that in order to create and maintain a new society, you also needed to create and maintain a new consciousness.

The repository of consciousness is culture. This includes both big-C Culture, culture in an aesthetic sense, and small-c culture, culture in an anthropological sense: the norms and mores and discourses that make up our everyday lives. Culture, in this sense, is what allows us to navigate our world, guiding our ideas of right and wrong, beautiful and ugly, just and unjust, possible and impossible. You may be able to seize a factory or storm a palace, but unless this material power is backed up by a culture that reinforces the notion that what you are doing is good and beautiful and just and possible, then any gains on the economic, military and political fronts are likely to be short-lived.

The power of cultural hegemony lies in its invisibility. Unlike a soldier with a gun or a political system backed up by a written constitution, culture resides within us. It doesn’t seem “political,” it’s just what we like, or what we think is beautiful, or what feels comfortable. Wrapped in stories and images and figures of speech, culture is a politics that doesn’t look like politics and is therefore a lot harder to notice, much less resist. When a culture becomes hegemonic, it becomes “common sense” for the majority of the population.

No culture, however, is completely hegemonic. Even under the most complete systems of control, there are pockets of what Gramsci, and later Hall, called “counter-hegemonic” cultures: ways of thinking and doing that have revolutionary potential because they run counter to the dominant power. For Gramsci, these cultures might be located in traditional peasant beliefs or the shop-floor culture of industrial workers; for Hall they might be found in youth subcultures like Rastafarians and punks, and even in commercial entertainment. The activist’s job, according to Hall, is to identify and exploit these cultural pockets, build a radical counter-culture within the shell of the old society, and wage the struggle for a new cultural hegemony.

An important caveat: Gramsci never believed that cultural power alone was enough. The fight for cultural hegemony had to be part of an overall strategy that also incorporated struggles for political and economic power.

By Stephen Duncombe

Theater of the Oppressed






Theater of the Oppressed


Contributed by
“The theater itself is not revolutionary: it is a rehearsal for the revolution.”
Augusto Boal
In Sum Theater of the Oppressed provides tools for people to explore collective struggles, analyze their history and present circumstances, and then experiment with inventing a new future together through theater.

Theater of the Oppressed is an arsenal of theater techniques and games that seeks to motivate people, restore true dialogue, and create space for participants to rehearse taking action. It begins with the idea that everyone has the capacity to act in the “theater” of their own lives; everybody is at once an actor and a spectator. We are “spect-actors!” — a term which Boal coined.

Boal points out that when we are simply passive audience members, we transfer our desire to take action onto the characters we identify with, and then find that desire satiated as the conflict resolves itself on stage, in films or in the news. Catharsis substitutes for action.

Boal, following Brecht, calls this bourgeois theater, which functions to reproduce elite visions of the world and pacify spectators. He says bourgeois theater is “finished” theater; the bourgeoisie already know what the world is like and so simply present it onstage.

In contrast to bourgeois theater, “the people” do not yet know what their world will be like Their “authentic” theater is therefore unfinished, and can provide space to rehearse different possible outcomes. As Boal says: “One knows how these experiments will begin but not how they will end, because the spectator is freed from his chains, finally acts, and becomes a protagonist.”[1]

Theater of the Oppressed encompasses many forms, including the following:

Image theater see TACTIC invites spect-actors to form a tableau of frozen poses to capture a moment in time dramatizing an oppressive situation. The image then becomes a source of critical reflection, facilitated by various kinds of interventions: spect-actors may be asked to depict an ideal image of liberation from that oppression, and then a sequence of transition images required to reach it, or to reshape an image to show different perspectives.


Forum theater see TACTIC is a short play or scene that dramatizes a situation, with a terribly oppressive ending that spect-actors cannot be satisfied with. After an initial performance, it is shown again, however this time the spectators become spect-actors and can at any point yell “freeze” and step on stage to replace the protagonist(s) and take the situation in different directions. Theater thus becomes rehearsal for real-world action.

Legislative theater takes forum theater to the government and asks spect-actors to not only attempt interventions on stage, but to write down the successful interventions into suggestions for legislation and hand them in to the elected officials in the room.

Invisible theater see TACTIC is a play that masquerades as reality, performed in a public space. The objective is to unsettle passive social relations and spark critical dialogue among the spect-actors, who never learn that they are part of a play. Augusto Boal said of one invisible theater intervention, “The actor became the spectator of the spectator who had become an actor, so the fiction and reality were overlapping.”[2]

A final point that perhaps can’t be stated enough: our movements need to be more strategic and community-led! Theater of the Oppressed offers arts-based strategy-developing exercises that foster collaboration and community-led engagement. What could be more awesome?
  1. [1] Augusto Boal, Theater of the Oppressed. London: Pluto Press, 2000.
  2. [2] Interview, Democracy Now! June 3, 2005


Levana Saxon is an organizer and educator with Practicing Freedom, using participatory action research, popular education and Theater of the Oppressed to generate collaborative community-led change. Over the last seventeen years she has trained and facilitated thousands of children, youth and adults. Some of the groups she has worked with include the Paulo Freire Institute, Rainforest Action Network, Center for Political Education, Ella Baker Center for Human Rights, Youth In Focus, El Teatro Campesino and multiple Oakland Public Schools. She currently co-coordinates the Ruckus Society’s Arts Core and facilitates trainings and dialogues with the White Noise Collective (www.conspireforchange.org), which she co-founded. She can be found at www.practicingfreedom.org

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Theater of the Oppressed provides tools for people to explore collective struggles, analyze their history and present circumstances, and then experiment with inventing a new future together through theater.



Theater of the Oppressed is an arsenal of theater techniques and games that seeks to motivate people, restore true dialogue, and create space for participants to rehearse taking action. It begins with the idea that everyone has the capacity to act in the “theater” of their own lives; everybody is at once an actor and a spectator. We are “spect-actors!” — a term which Boal coined.

Boal points out that when we are simply passive audience members, we transfer our desire to take action onto the characters we identify with, and then find that desire satiated as the conflict resolves itself on stage, in films or in the news. Catharsis substitutes for action.

Boal, following Brecht, calls this bourgeois theater, which functions to reproduce elite visions of the world and pacify spectators. He says bourgeois theater is “finished” theater; the bourgeoisie already know what the world is like and so simply present it onstage.

In contrast to bourgeois theater, “the people” do not yet know what their world will be like Their “authentic” theater is therefore unfinished, and can provide space to rehearse different possible outcomes. As Boal says: “One knows how these experiments will begin but not how they will end, because the spectator is freed from his chains, finally acts, and becomes a protagonist.”[1]

Theater of the Oppressed encompasses many forms, including the following:

Image theater see TACTIC invites spect-actors to form a tableau of frozen poses to capture a moment in time dramatizing an oppressive situation. The image then becomes a source of critical reflection, facilitated by various kinds of interventions: spect-actors may be asked to depict an ideal image of liberation from that oppression, and then a sequence of transition images required to reach it, or to reshape an image to show different perspectives.


Forum theater see TACTIC is a short play or scene that dramatizes a situation, with a terribly oppressive ending that spect-actors cannot be satisfied with. After an initial performance, it is shown again, however this time the spectators become spect-actors and can at any point yell “freeze” and step on stage to replace the protagonist(s) and take the situation in different directions. Theater thus becomes rehearsal for real-world action.

Legislative theater takes forum theater to the government and asks spect-actors to not only attempt interventions on stage, but to write down the successful interventions into suggestions for legislation and hand them in to the elected officials in the room.

Invisible theater see TACTIC is a play that masquerades as reality, performed in a public space. The objective is to unsettle passive social relations and spark critical dialogue among the spect-actors, who never learn that they are part of a play. Augusto Boal said of one invisible theater intervention, “The actor became the spectator of the spectator who had become an actor, so the fiction and reality were overlapping.”[2]

A final point that perhaps can’t be stated enough: our movements need to be more strategic and community-led! Theater of the Oppressed offers arts-based strategy-developing exercises that foster collaboration and community-led engagement. What could be more awesome?

[1] Augusto Boal, Theater of the Oppressed. London: Pluto Press, 2000. ↩ [2] Interview, Democracy Now! June 3, 2005 ↩