Search citation statements
Paper Sections
Citation Types
Year Published
Publication Types
Relationship
Authors
Journals
EOGRAPHER RICHARD SCHEIN DEFINES THE TWENTIETH-CENTURY tradition of mapping the cultural landscape as a "tangible, visible entity, one that is both reflective of and constitutive of society, culture, and identity" (660). Schein traces a genealogy of the term that finds geographers engaged in reading the American landscape as gendered, class-based, politicized, and aestheticized, culminating in Peirce Lewis's claim that the "human landscape is our unwitting autobiography" (12). In Schein's reading, the landscape can "be envisioned as an articulated moment in networks that stretch across space" (662), forever in flux because culture is forever in flux. In the American experience, this shifting network belongs to a discourse that privileges individualism, late-capitalist democracy, and, I might add, a literalizing religiosity. Schein goes on to point out that in "our day-to-day lives, lived in ordinary vernacular landscapes, we take the tangible, visible scene for granted, especially as an ensemble" (663). This vernacular landscape is the American discourse materialized and naturalized.Those who inhabit-and are interpellated by-this landscape with the recognition of their positions in the American discourse are challenged to maintain a coherent subject identity. This challenge is met in many ways: insanity, addiction, super-spirituality, flight-and art. Poetry in particular, despite the massive assaults of postmodern theory, maintains a reliance on subject identity to accomplish its work. It is hardly surprising that American poetry so often engages with problematic or alternative landscapes, including what I am here calling the hallucinatory.
EOGRAPHER RICHARD SCHEIN DEFINES THE TWENTIETH-CENTURY tradition of mapping the cultural landscape as a "tangible, visible entity, one that is both reflective of and constitutive of society, culture, and identity" (660). Schein traces a genealogy of the term that finds geographers engaged in reading the American landscape as gendered, class-based, politicized, and aestheticized, culminating in Peirce Lewis's claim that the "human landscape is our unwitting autobiography" (12). In Schein's reading, the landscape can "be envisioned as an articulated moment in networks that stretch across space" (662), forever in flux because culture is forever in flux. In the American experience, this shifting network belongs to a discourse that privileges individualism, late-capitalist democracy, and, I might add, a literalizing religiosity. Schein goes on to point out that in "our day-to-day lives, lived in ordinary vernacular landscapes, we take the tangible, visible scene for granted, especially as an ensemble" (663). This vernacular landscape is the American discourse materialized and naturalized.Those who inhabit-and are interpellated by-this landscape with the recognition of their positions in the American discourse are challenged to maintain a coherent subject identity. This challenge is met in many ways: insanity, addiction, super-spirituality, flight-and art. Poetry in particular, despite the massive assaults of postmodern theory, maintains a reliance on subject identity to accomplish its work. It is hardly surprising that American poetry so often engages with problematic or alternative landscapes, including what I am here calling the hallucinatory.
This article argues that Beat poet Allen Ginsberg and unauthorized street artists perform a common function in regard to urban intervention. In the first place, they respond to a shared historical context, namely the ruthless shaping of the American urban landscape to obey the logic of capitalism. They also use similar artistic methods to critique this violent process, as I show through a comparative analysis of Ginsberg’s Moloch and the Obey figure designed by street artist Shepard Fairey. In both cases, a monstrous figure is placed within the city to show the urban landscape for what it really is. At the same time, the work of poets such as Ginsberg and various street artists suggests that the city can be redeemed from its fallen state, by representing it as a space where a vast number of potentially liberating behaviours are possible. Furthermore, I will argue that the common function performed by Ginsberg and unauthorized street artists can help explain the mutual reverence that exists between them.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
customersupport@researchsolutions.com
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
This site is protected by reCAPTCHA and the Google Privacy Policy and Terms of Service apply.
Copyright © 2024 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.