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88 pages, Paperback
First published January 1, 2013
It’s remarkable to think that the last polemical text to be written on museums of contemporary art by an art historian was Rosalind Krauss’s “The Cultural Logic of the Late Capitalist Museum” back in 1990. Her essay is indebted to Fredric Jameson’s critique of late capitalist culture not just in its title but also in its relentless pessimism. Drawing from her experience of two contemporary art museums—the Musée d’Art Moderne de la Ville de Paris and the projected site of Mass MoCA in North Adams, Massachusetts Krauss argued that a profound encounter with the work of art had become subordinated to a new register of experience: the unanchored hyperreality of its architectural container, which produced effects of disembodiment that, in her view, correlated to the dematerialized flows of global capital. Rather than a highly individualized artistic epiphany, viewers to these galleries encountered a euphoria of space first, and art second. Krauss’s essay was prescient in many ways: the decade to come saw an unprecedented proliferation of new museums dedicated to contemporary art, and increased scale and a proximity to big business have been two central characteristics of the move from the nineteenth-century model of the museum as a patrician institution of elite culture to its current incarnation as a populist temple of leisure and entertainment. Today, however, a more radical model of the museum is taking shape: more experimental, less architecturally determined, and offering a more politicized engagement with our historical moment. Three museums in Europe—the Van Abbemuseum in Eindhoven, the Museo Nacional Centro de Arte Reina Sofía in Madrid, and Muzej sodobne umetnosti Metelkova (MSUM) in Ljubljana—are doing more than any individual work of art to shift our perception of art institutions and their potential. All three present compelling alternatives to the dominant mantra of bigger is better, and better is richer. They do not speak in the name of the one percent, but attempt to represent the interests and histories of those constituencies that are (or have been) marginalized, sidelined and oppressed. This doesn’t mean that they subordinate art to history in general, but that they mobilize the world of visual production to inspire the necessity of standing on the right side of history.”