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It is important to realize that Berger is describing the tail of a process with roots in the Renaissance and that accelerated tremendously in the 19th century. The traditional life described in Pig Earth is actually a life that has been greatly affected by industrial civilization. Many men in the community described by Berger participate in seasonal labor in large cities, there is compulsory primary education, and the local church has a strong influence. Other aspects of the modern world intrude themselves. These include military service, railroads and it is likely that farm products are produced for an international market. In the early or even mid-19th century, a community like this would have been completely geographically isolated, illiterate, and probably would speak a language distinct from French. There are some other fine books devoted to this topic. Eugen Weber's excellent Peasants into Frenchman is a very interesting and readable social history of the impact of the modern world on the French peasantry. A detailed view of French peasant life can be found in Pierre Helias The Horse of Pride, a combined ethnography and memoir about a Breton peasant community written by a scholar who was the son of Breton peasants.

Until the advent of large mechanized urban centers and the factories that required masses of people, the Alpine Culture was safe if for no other reason than the alternatives were virtually nonexistent. Human nature not only gravitates to those opportunities that offer a seemingly better life, it also tends to be blind to the negatives that are a part of this perceived improvement. At the outset of the new choices the ignorance of the first to leave is understandable, benefits are advertised, the dangers the changes also hold are not spoken of. So the youth, the future of any Society leave for promises of a very short workweek compared to the round the clock life that a farm requires. Youth too is drawn to all the supposed wonders of the Metropolis with visions more grand than the reality.
And the end begins, women looking for a better future marry outside the village, men too find spouses from the cities. Those that are left behind are the most determined to maintain their way of life, or they are the damaged ones as judged by society, women who are widowed with children, men who have been horribly maimed in the factories. Mr. Berger also records a story where the invasion of change takes a physical presence with a factory all but engulfing a man who refuses to part with the family farm despite the ever-increasing money the company offers for his land. This happens even as the whole area is poisoned by the pollution the factory emits, and the social destruction that arrives in the form of imported prostitutes for the workers who now live in communal barracks as opposed to their homes.
By the end of this second work it is hard to imagine what further fall awaits what has already happened to those who once lived a difficult but not necessarily more troublesome life. This book is sad and depressing. The final chapter will be pure tragedy.

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Very well done and I enjoyed very much.


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The central essay here is "The Moment of Cubism." Berger paints a general portrait of a distinct era of possibility: artistic and social and political. The explosion of Cubism is but a moment in a larger moment of real revolution. Not just "ways of seeing" but ways of living, thinking, hoping. Berger reminds us that Picasso needed the times (Europe), he also, more specifically needed friends and support. After all, there were two who brought forth cubism; moreover, there were the likes of Cezanne.
Berger asks the question that is overlooked in the constant reverence of Picasso's potency (echoing Benjamin Buchloh on the "ciphers of regression"): was Picasso genius throughout his career or was that moment (historical and aesthetic) the real genius?
(For more on Berger, read his two inspired novels: "G." and "To the Wedding.")

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Although Dyer clearly sees Berger and his work as massively influential yet nearly always overlooked by his peers and contemporaries, it is obvious that Ways of Telling is a great deal more than a mere reaffirmation of, or a critical love letter to, an illustrious writer and his sometimes ground-breaking work. In Ways of Telling, Dyer looks carefully at the broad spectrum of Berger's career, from articles on politics and aesthetics during the early 1950's published in Socialist newspapers and magazines, to novels written in the mid-1980's. Perhaps because Dyer intended (one could plausibly surmise) Ways of Telling to be not only an academic critique but a work written for a slightly wider readership, we are invited to take a closer look at several of Berger's more universally known works. These include G, an historical novel influenced by Socialist Realism and according to Dyer, possibly inspired by the Cubist movement as well. We look at A Painter of Our Time, Berger's breakthrough novel about the struggle between the moral imperative of being true to one's creative gifts versus fidelity to one's political beliefs. Scrutiny is also given to the near-canonical Ways of Seeing, both the BBC television series and the widely-read 1972 book of the same name. Dyer is quick to acknowledge that although the polemical, class-based attack on consumer-driven capitalism and "the authority of property" by way of a beautifully written critique of Western Art is often crudely drawn in Ways of Seeing. One might miss the point entirely if one chooses to ignore the manner in which Berger's sharp sense of aesthetics and his critical eye opened the floodgates to what is now the standard method for looking at art for an ever-widening audience.
No doubt it is a tall order for any reader, or writer to separate John Berger's Democratic-Socialist and Humanist value systems from much of his work, Dyer reminds the reader that any attempt to do so is pointless and probably an unnecessary exercise. To quote Dyer " He is a great writer, but the quality of his work is important, finally, not for what it reveals of him but for what it enables us to glimpse of ourselves, of what we might become-and of the culture that might afford him the recognition that it is due."



My five and eight year old kids loved it and so did I.

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Berger, of course, didn't forsee the internet- and the "democritiziationn of bandwidth," but, if you've read this book, you'd be well prepared to anticipate the suppression of "pirate broadcasting."
This book changed my perception- now whenever I go into an art museum (or watch PBS or Jerry Springer for that matter)I'm always looking for who benefits financially. Of course, the book's about painting mostly, but you can see the obvious parallels to pretty much any other form of artistic media- Berger's analysis applies in spades, for example, to Mappelthorpe's photography (funded not by the NEA, but, orignally, by wealthy patrons!)
"Mobil Masterpiece Theatre?" Ha! *That's* an oxymoron!

(1) The relationship between what we see and what we know
(2) The ideas of establishing relationships between things and ourselves
(3) The notion of seeing and be seen
(4) Assumptions and Mystification - the idea that our (and some art historian's) interpretations could sometimes mislead us and the need to objectify.
(5) Reproduction of what we see in paintings and photographs
(6) Our fetish with "nudes" in artistic work
(7) Objects and our possession of objects
(8) Social images like advertising and their allusions as well as their effects on our psyche
This book is deceivingly short and easy to read. However, every paragraph could probably serve as a major synopsis for any lengthy research paper! Enjoy!

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I never cease to be amazed why so many people seem to have the need to believe in some imanent doom. Maybe they believe in incipient disaster because it gives them the chance to order people about. I suggest that we all ignore the enviro-ninnies and go on living happy lives, free from the tension and pressure that these silly people foist upon us in the mistaken belief that they are helping us, whilst in truth they are really helping themselves.
