By Lena Jonson
The Pussy revolt protest, and the next heavy passed remedy of the protestors, grabbed the headlines, yet this was once now not an remoted example of artwork being greatly serious of the regime. As this booklet, according to huge unique learn, exhibits, there was steadily rising over contemporary a long time an important counter-culture within the paintings international which satirises and ridicules the regime and the values it represents, even as affirming, via paintings, replacement values. The booklet strains the advance of paintings and protest in fresh many years, discusses how paintings of this sort engages in political and social protest, and offers many illustrations as examples of paintings as protest. The e-book concludes by way of discussing how vital paintings has been in facilitating new social values and in prompting political protests.
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Additional resources for Art and Protest in Putin's Russia
The Social Movements Reader: Cases and Concepts (Oxford: Wiley-Blackwell), pp. 42–52. Leach, Darcy K. : Ashgate), pp. 255–275. Lievrouw, Leah A. : Polity). Lison, Andrew (2011), ‘Postmodern Protest? ), Between the Avant-Garde and the Everyday: Subversive Politics in Europe from 1957 to the Present (New York and Oxford: Berghahn Books), pp. 201–218. : Temple University Press). Melucci, Alberto (1996), Challenging Codes: Collective Action in the Information Age (Cambridge: Cambridge University Press).
From meetings with solids they emerge unscathed, while the solids they have met, if they stay solid, are changed – they get damp or are drenched’ (Bauman, 2000: 2). Bauman uses the term Unsicherheit to describe the feeling that follows from this state of society – a term that blends experiences that in English demand three terms: uncertain, insecure and unsafe (Bauman, 1999: 5). Feeling unsafe creates a dangerous passivity: ‘[P]eople wary of what the future might have in store and fearing for their safety are not truly free to take the risks which collective action demands.
This apolitical mood went hand in hand with low levels of confidence in political institutions. At the same time, there was a perception that no alternatives to the current regime existed (Dubin, 2011: 230). This lack of trust in society included a lack of trust in collective action. The feeling of being without means to influence politics gave rise to political alienation and mass apathy. Lev Gudkov (2009: 16), director of the Levada Centre, described this as a logical reaction of people who feel that ‘nothing can be changed’.