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Jancovich, L. (2017). The participation myth. International Journal of Cultural Policy, 23(1): 107–121.
The term ‘audience development’ appeared in cultural policy debates in the 1990s, originally in the UK. Since then, it has become a dominant way of describing attempts by cultural institutions, organisations, and policymakers to make arts, culture, and heritage accessible to the widest range of citizens across Europe. Audience development describes activities undertaken to attract, support, and engage audiences within the work of cultural organisations and make their programmes and activities accessible and desirable. It is entwined with a whole range of other practices within the field of culture, like marketing, social inclusion, cultural mediation, intercultural dialogue, and participatory arts. Since it is used widely and in many different cultural settings, the meaning and practice of audience development can differ widely. Nevertheless, it is hard to find a policymaking body in Europe today that is not actively promoting and supporting audience development.
ExploreParticipatory heritage, in its multifaceted aspects, has been a rather novel concept within cultural policy since the early 2000s. The term gained prominence in the cultural policy area with the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage (2003) and the Council of Europe’s Convention on the Value of Cultural Heritage for Society (Faro Convention, 2005). However, discussions about citizens’ involvement in heritage have been present in museum and heritage practice and studies for much longer, especially since the 1960s and 1970s.
ExploreParticipatory arts are those instances of art practice that engage audiences in some way in the conception and realisation of artwork. Although the term itself has seen increasing usage since the 1990s, the roots of such practice can be traced to the European avant-gardes, the participatory politics of feminism and the civil rights movements of the 1960s, or even further back in history. Since they are a part of emancipatory social and artistic traditions, participatory arts are broadly related to attempts at decentralisation, participation of amateurs and non-professionals, decolonisation and overcoming the regime of contemporary art institutions. Such practices thus potentially open and expand art worlds for new knowledge, regimes, aesthetic, political and ethical transformations of social constellations, communities, and spaces of new articulation. Participatory arts can be media-specific, like participatory theatre or visual arts, but they can also be interdisciplinary.
ExploreParticipatory governance, as a means of sharing authority, rights and responsibilities in establishing and maintaining culture, has become a very popular concept in dis¬cussions on cultural development in the 21st century.
ExploreThe concept of participatory budgeting was developed in the late 1980s by the Brazilian Workers' Party. It was first fully implemented in the City of Porto Alegre. Since then, the concept has spread mainly in South America but has also been taken up in North America and several European countries, especially at the community level. Adapted to different local circumstances, various applications of the concept helped its further development. It proved to be a helpful democratizing tool, increasing social cohesion in communities and fostering a sense of self-efficacy among their members.
ExploreDespite coming in and out of fashion within the dominant policy discourse, amateurism has been present since the early days of cultural policy. Amateurs are those who enjoy and practice a certain skill or activity without being remunerated for it and often without being formally educated about it. In many instances, amateurs open new artistic and cultural disciplines before they become professionalised. Early radio amateurs and computer amateurs played an important role in science and technology, and the same holds true for amateurs in sports. In the cultural field, early photographers were also amateurs; early amateur theatre clubs served as the ground for the first theatrical institutions; owners of Wunderkammers and early heritage collectors were amateurs; even early cultural managers were amateurs in the sense that they were practicing their skills without formal qualifications and without financial interests. Hence, the importance of amateurs in the arts and culture is immense.
ExploreWhat is cultural non-participation? One of the main challenges in the scholarly debate on cultural non-participation has been the fact that there are many different yet partly overlapping definitions for it. Most of the operationalisations of cultural non-participation have been tied to more institutionalized forms of culture: a non-participant would be a person who never attends, for instance, the theatre, concerts, or museums, be they more high-brow or more popular.
ExploreIn many areas of cultural policies and activities, but also in education, local development, and urban planning, participatory processes are seen as desirable to such an extent that they become prescribed by institutions, governments, or donors. This, in turn, creates many tensions that have lately been debated in cultural policy literature.
ExploreDigital cultural participation refers to the engagement and interaction of individuals with cultural activities and resources through digital platforms and media. It encompasses various forms of creative expression, cultural consumption, and collaborative endeavours facilitated by digital technology and online environments.
ExploreJancovich, L. (2017). The participation myth. International Journal of Cultural Policy, 23(1): 107–121.
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