Advertising and Public Memory by Stefan Schutt Sam Roberts Leanne White

Advertising and Public Memory by Stefan Schutt Sam Roberts Leanne White

Author:Stefan Schutt, Sam Roberts, Leanne White [Stefan Schutt, Sam Roberts, Leanne White]
Language: eng
Format: epub
Tags: Nonfiction, Art & Architecture, General Art, Graphic Art & Design, Commercial Advertising, Social & Cultural Studies, Social Science, History
ISBN: 9781317389125
Publisher: Taylor and Francis
Published: 2016-08-05T04:00:00+00:00


Chicha as Improvisation and Resourcefulness

Jump (2012, p. 20) reminds us that ghost signs “are and will always be a metaphor for survival, echoing the struggle of the producers and consumers in an ever-changing global economy … [and] the resiliency of commercialism and the art driven by it.” For many Limeñans the word Chicha and, in turn, the Chicha aesthetic, has for a long time been suggestive of tackiness, violence, corruption, shady deals, and cholos—a derogatory and discriminatory term for a person of Andean heritage (Hodges 2013). A more positive interpretation, perhaps, would be Chicha as resourcefulness, dexterity, and determination to progress at whatever cost. Matos Mar (1986) refers to this as a culture of informality—a culture that blurs the distinction between the creative and the clandestine, the resourceful and the irreverent (see also Gandolfo 2009). Whilst Chicha might be considered by some to be part of Peru’s handicraft tradition, with its own values, rules, and practices of production, within the context of this global city, we find improvisation in the way existing know-how and practices have combined with new ones to create an alternative form of super capitalism. As “new cultural producers” (Wynne and O’Connor 1998, p. 843), those working with the Chicha aesthetic have been able to promote their own cultural and economic values, rules and practices, as well as aesthetics, in order to establish their positions in a changing social world. This is reflective of their ingenuity and the close relationship that exists between the cultural and the functional within Andean communities—that is, producing cultural artefacts to serve a defined purpose, which is typically to earn a living, a means of survival (Hodges 2015a).



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