This thesis is an examination of processes of the dealership regarding Aboriginal art and artists. I take the approach that the art dealership is situated at a nexus of relationships that contest and negotiate culturally informed values and categories of fine art, Aboriginality and commodities. I argue that dealers in Aboriginal art mediate categories of value through their particular practices of representation of the art and through the social relationships they foster with artists and buyers. Therefore, through the relationships formed in the exchange process, dealers both make and mark culture. In this study I acknowledge the agency of Aboriginal artists but approach the process of negotiation of cultural categories from the perspective of the non-Indigenous audience for which the art is intended. The research is specifically concentrated on a particular dealership, Fire-Works gallery in Brisbane. I begin with the premise that buyers are drawn to Aboriginal art for more than aesthetic reasons and that objects and artists’ cultural identities carry high value especially if judged authentically Aboriginal in the current art market. Both the art and the artists are made and marked as commodities in the art market; and while notions of authenticity are central to value, value is itself shifting and authenticity unstable. To establish the tensions and shifts in culture formation, I outline the historical biography of the acceptance of Aboriginal objects as fine art and the genesis of Fire-Works gallery within this socio-cultural and political milieu. In the latter chapters of the thesis I examine social relationships and situated practices chosen by the dealership to facilitate sales through the negotiation of valued cultural categories. The study provides an original examination of how shifting cultural categories are dynamically formed and reformed in the commoditisation of Aboriginal art by social agents.

This thesis is an examination of processes of the dealership regarding Aboriginal art and artists. I take the approach that the art dealership is situated at a nexus of relationships that contest and negotiate culturally informed values and categories of fine art, Aboriginality and commodities. I argue that dealers in Aboriginal art mediate categories of value through their particular practices of representation of the art and through the social relationships they foster with artists and buyers. Therefore, through the relationships formed in the exchange process, dealers both make and mark culture. In this study I acknowledge the agency of Aboriginal artists but approach the process of negotiation of cultural categories from the perspective of the non-Indigenous audience for which the art is intended. The research is specifically concentrated on a particular dealership, Fire-Works gallery in Brisbane. I begin with the premise that buyers are drawn to Aboriginal art for more than aesthetic reasons and that objects and artists’ cultural identities carry high value especially if judged authentically Aboriginal in the current art market. Both the art and the artists are made and marked as commodities in the art market; and while notions of authenticity are central to value, value is itself shifting and authenticity unstable. To establish the tensions and shifts in culture formation, I outline the historical biography of the acceptance of Aboriginal objects as fine art and the genesis of Fire-Works gallery within this socio-cultural and political milieu. In the latter chapters of the thesis I examine social relationships and situated practices chosen by the dealership to facilitate sales through the negotiation of valued cultural categories. The study provides an original examination of how shifting cultural categories are dynamically formed and reformed in the commoditisation of Aboriginal art by social agents.

This thesis is an examination of processes of the dealership regarding Aboriginal art and artists. I take the approach that the art dealership is situated at a nexus of relationships that contest and negotiate culturally informed values and categories of fine art, Aboriginality and commodities. I argue that dealers in Aboriginal art mediate categories of value through their particular practices of representation of the art and through the social relationships they foster with artists and buyers. Therefore, through the relationships formed in the exchange process, dealers both make and mark culture. In this study I acknowledge the agency of Aboriginal artists but approach the process of negotiation of cultural categories from the perspective of the non-Indigenous audience for which the art is intended. The research is specifically concentrated on a particular dealership, Fire-Works gallery in Brisbane. I begin with the premise that buyers are drawn to Aboriginal art for more than aesthetic reasons and that objects and artists’ cultural identities carry high value especially if judged authentically Aboriginal in the current art market. Both the art and the artists are made and marked as commodities in the art market; and while notions of authenticity are central to value, value is itself shifting and authenticity unstable. To establish the tensions and shifts in culture formation, I outline the historical biography of the acceptance of Aboriginal objects as fine art and the genesis of Fire-Works gallery within this socio-cultural and political milieu. In the latter chapters of the thesis I examine social relationships and situated practices chosen by the dealership to facilitate sales through the negotiation of valued cultural categories. The study provides an original examination of how shifting cultural categories are dynamically formed and reformed in the commoditisation of Aboriginal art by social agents.

This thesis is an examination of processes of the dealership regarding Aboriginal art and artists. I take the approach that the art dealership is situated at a nexus of relationships that contest and negotiate culturally informed values and categories of fine art, Aboriginality and commodities. I argue that dealers in Aboriginal art mediate categories of value through their particular practices of representation of the art and through the social relationships they foster with artists and buyers. Therefore, through the relationships formed in the exchange process, dealers both make and mark culture. In this study I acknowledge the agency of Aboriginal artists but approach the process of negotiation of cultural categories from the perspective of the non-Indigenous audience for which the art is intended. The research is specifically concentrated on a particular dealership, Fire-Works gallery in Brisbane. I begin with the premise that buyers are drawn to Aboriginal art for more than aesthetic reasons and that objects and artists’ cultural identities carry high value especially if judged authentically Aboriginal in the current art market. Both the art and the artists are made and marked as commodities in the art market; and while notions of authenticity are central to value, value is itself shifting and authenticity unstable. To establish the tensions and shifts in culture formation, I outline the historical biography of the acceptance of Aboriginal objects as fine art and the genesis of Fire-Works gallery within this socio-cultural and political milieu. In the latter chapters of the thesis I examine social relationships and situated practices chosen by the dealership to facilitate sales through the negotiation of valued cultural categories. The study provides an original examination of how shifting cultural categories are dynamically formed and reformed in the commoditisation of Aboriginal art by social agents.

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The value of art is a critical concept in theoretical discourse. As a result, the high prices of artworks on auctions pose questions about the various processes of value construction and the status of art in these processes. This thesis adopts a sociological approach to the construction of value of art on South African auctions. This approach is situated within a socio-historical perspective, which introduces the various social structures and conditions of cultural production. The main premise of this approach is that a multiplicity of social and cultural influences permeates the art market, its processes and structures, and therefore the determination of value. This research therefore indicates that the value of art on auction is socially constructed. As such, the value of an artwork does not reside in itself, but is produced (and constantly reproduced) through processes that are subject to the codes and conventions of the art world. Within the context of the art market, artworks function as commodities for economic exchange. Since economic exchange is socially and culturally situated, the distinctive ways in which art auctions in South Africa (as a market intermediary) encompass certain social and cultural processes, is also explored. To asses the various factors that influence the value and exchange of artworks on auction, the study introduces the Components of Value Model. The Aesthetic and Historical Factors; the Supporting Documentation and Material Attributes of an artwork, as well as the Financial and Economic Factors collectively indicate that values are, first and foremost, social categories. The value of art on auction is therefore a socially constructed value. / AFRIKAANSE OPSOMMING: Die waarde van kuns is ‘n kritiese konesep in teoretiese gesprekvoering. Na aanleiding van die hoë pryse wat kunswerke op Suid-Afrikaanse veilings behaal, word verskeie vrae gevolglik gestel rondom die verskillende prosesse van waarde samestelling en die status van kuns in hierdie prosesse. Hierdie verhandeling neem ‘n sosiologiese benadering aan tot die samestelling van die waarde van kuns op veilings. Dié benadering is gesetel binne ‘n sosio-historiese perspektief wat verskeie sosiale strukture en voorwaardes van kulturele-produksie inlei. Die hoof premis van hierdie benadering is dat ‘n aantal sosiale en kulturele invloede die kunsmark se prosesse en trukture deurweek, en gevolglik ook die bepaling van waarde. Hierdie navorsing kom dus tot die gevolgtrekking dat die waarde van kuns op veilings sosiaal geskep word. Gevolglik is die waarde van kuns nie intrinsiek nie, maar word geproduseer (en aanhoudend geherproduseer) deur prosesse wat onderhewig is aan die kodes en konvensies van die kunswêreld. Binne die konteks van die kunsmark, funksioneer kunswerke bloot as kommoditeite vir ekonomiese verhandeling. Omdat ekonomiese vehandeling sosiaal en kultureel gesetel is, word die eiesoortige wyse van hoe kunsveilings (as ‘n marktussenganger) sekere sosiale en kulturele prosesse omvat, ook ondersoek. Om die veskeie faktore wat die waarde van kunswerke op veilings beïnvloed te ondersoek, word die ‘Komponente van Waarde Model’ ingebring. Gevolglik dui die Esteties- en Historiese Faktore; Ondersteunende Dokumentasie en Materiële Eienskappe van kunswerke asook die Finansiële en Ekonomiese Faktore gesamantlik aan dat waardes hoofsaaklik sosiale kategorieë is. Die waarde van kuns op veiling is gevolglik sosiaal gekonstrueer.

Recently in analytic philosophy, interest in the issue of the epistemic value of art has been revived. Philosophers have sought to establish whether and in what ways art is a source of knowledge, understanding or a means of inquiry. In philosophy this is a longstanding question, addressed both in the Greek and German traditions, but it seems pertinent to ask the question again today in light of significant changes that have taken place in contemporary art practice. In my thesis, I investigate this question from two perspectives: in terms of analytic philosophy of art, and in terms of developments in contemporary art since the 1960s. In Part I, I offer a defence of a philosophical theory of artistic value, critically overview the extant philosophical literature on the question of epistemic value of art, and explain why the inherently experimental character of contemporary art makes it difficult simply to apply the available theories. I argue that a philosophical engagement with contemporary art requires a different, more inductive method. In Part II, I closely consider three recent developments in which the relationship between art and knowledge has been rendered more complex. The Conceptual Art movement of the 1960s and 1970s privileged concerns with concepts, thought processes and truth over expression, materiality and fidelity to genre. The social turn of the 1990s cast the artist in a position that is almost indistinguishable from that of a teacher, social activist or even of a technology developer. And the artists working within the bio art movement of the 1990s and 2000s have assimilated the activity of the artist to that of the scientist, sometimes blurring the two roles. The goal of the thesis is twofold. On the one hand, I show how cases from recent art history put pressure on some key commitments in recent analytic philosophy. Revisions and challenges are suggested in particular for extant theories of artistic value, conceptions of artistic autonomy and heteronomy, and some popular accounts of the epistemic value of art. On the other hand, concepts from analytic philosophy are used to shed light on some of the more radical developments in recent art practice, and to rethink the ways in which art participates in the broader culture.

La marchandisation de l’art se traduit par une dérive progressive de l'esprit de collection. Elle est notamment perceptible dans le désir de plus-value des collectionneurs, qui va de pair avec le fait que l'aura de la valeur artistique et esthétique d'une œuvre est fonction du prix qu'elle atteint en tant que marchandise de luxe dans les salles de vente. La valeur de l’art s’en est trouvée assujettie à un marché capitaliste dont les guerres ont paradoxalement favorisé la mondialisation. Ce marché de l’art, qui est en cours de restructuration permanente, favorise chez les artistes une course à la « starification » et à des cotations tout particulièrement ambivalentes. Faut-il en conclure que la marchandisation a pris le pas sur l'artistique, le prix sur la valeur de l’œuvre, le lucre sur l'esthétique ? Cette thèse défend l'idée que la force, et la ruse des œuvres d'art, se manifestent dans leur capacité, à se jouer du milieu religieux, idéologique ou imagologique dans lequel elles voient le jour. Cette force se révèle aujourd'hui dans l’aptitude du geste créateur, qui relève — Marcel Mauss l'a bien vu — fondamentalement du don et du contre-don, à faire voler en éclat les illusions engendrées par la marchandisation. En permettant à l’imaginaire de s’incarner à l’égal du réel, l’artiste ouvre le champ infini des possibles. C'est pourquoi la vie des œuvres d'art n'en finit pas de rendre le cosmos cosmétique, quitte à se servir du « lucre » comme d'un appât habile à stimuler le marché, dont se sert in fine, sa « main invisible ». / The commodification of art results in a gradual drift of the collection spirit. This is particularly noticeable in the desire of collectors for added value, which goes hand in hand with the fact that the aura of the artistic and aesthetic value of work depends on the price it has achieved as a luxury commodity in the sales rooms. The result was a subjugation of the value of art to a capitalist market whose wars paradoxally favored globalization. This art market, which is undergoing permanent restructuring, favors artists’ quest for « starification » and particularly ambivalent ratings. Must we conclude that commodification has overtaken the artistics, that the price is now beyond the value, the profit beyond the aesthetic ? This thesis defends the idea that force and cunning of works of art are manifested in their opportune ability to trifle with the religions, ideological or imaginary environment in which they emerge. This force is today identified in the aptitude of the creative gesture, which – Marcel Mauss saw clearly – is fundamentally a gift and a counter-gift, to smash to pieces the illusions engendered by the commodification. And strong work links the imaginary to the symbolics to become « real ». By making the imaginary equal to the real, the artist opens the infinite field of possibilities. This is why the life of works of art never ceases to make the cosmos cosmetic, even if it uses the « lucre » as a bait skilful enough to stimulate the market, which is, in fine, manipulated by its « invisible hand ».