What digital technology is doing to the cultural sector

20 March 2025. Published by Benoît Labourdette.
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Digital technology has now become one of the essential components of our living environment. How does it change our lifestyles and our representations of the world? And what could we take into account to evolve the cultural field toward greater social utility, which I believe is essential, so that it does not lose its connection to the needs of citizens?

What is digital technology?

Technically, digital technology refers to the exchange, storage, and processing of diverse data (texts, numbers, images, sounds, multimedia, etc.) through their conversion into sequences of 0s and 1s (the “binary”). These data are operated by machines (computers, phones, and a vast number of everyday objects, even refrigerators) and increasingly sophisticated software (especially with Artificial Intelligence). Nearly every moment of our lives now depends on digital tools, networks, and practices (our transportation, communication, leisure, health, social and administrative existence, agriculture, energy production, etc.). Thus, digital technology is no longer something “new” or foreign to us; it constitutes, alongside nature, architecture, urban planning, politics, psychology, culture, family, and others, our living environment. The philosopher Mark Alizart postulates, by comparing the DNA code of nature with the computer code, that nature is a form of computing; his hypothesis is that there is no fundamental difference between nature and computing, as computing is philosophically natural.

What is culture?

What culture are we talking about? What do we mean by the word “culture”? Is it legitimate culture, which posits systems of value hierarchies? Is it popular culture? Is it culture in the anthropological sense, meaning what constitutes us (our history, roots, tastes, etc.)?

Digital technology disrupts all definitions of culture and especially alters its boundaries. Therefore, to take the necessary distance to reflect, I believe we must not limit ourselves to a single definition of what culture is, and instead always question the unconscious models that make each person “defend” such and such a definition of culture.

However, my reflections are directed at the “cultural sector,” meaning the professionals in the cultural field supported by the State and local governments, as well as professionals in other sectors, such as social work or education, that are connected to the cultural sector. I place my reflection on culture in the sense of its diversity of definitions and in a democratic aim: cultures as factors of democracy and psycho-social construction, with artistic creation at the center. It is important that I clarify my perspective, which is partial but shared, notably by the texts defining the missions of the French Ministry of Culture.

Thus, I place at the heart of my definition of culture the question of evaluating the “democratic utility” of subsidized cultural projects and their deep connection to the needs of citizens, always to be rewoven, reconsidered, and renewed, as the world changes. This culture is a common good, as it is supported by the contribution of all through taxes. Therefore, for me, its mission is intrinsically democratic, and its utility must be evaluated. What I discuss here are the evolving means to accomplish this mission at the heart of the world’s transformations.

Of course, one may have other visions of culture than this one, and if so, it is important to be conscious of it and share it from the start, to enable constructive dialogues that take into account the fact that we are not all talking about the same thing when we say “culture.”

Digital art as off-topic

“Digital art” involves the use by artists of digital tools in place of traditional creation tools, often associated with a reflection on the evolution of the world due to its digitization. Computers, software, screens, and more or less interactive connected objects replace brushes, canvases, and chisels in galleries, museums, or on theater stages. Digital art was defined as such from the 1960s to establish its legitimacy in the art world, which it has not yet fully achieved (in terms of funding and place in the art market). It is an art that claims to be in tune with the issues of modernity. It is still actively seeking its place in the hierarchy of legitimate culture.

Digital art is therefore off-topic in my reflection, as it very rarely questions the system of legitimate culture, since it seeks to find its place within it. Thus, paradoxically, the field of digital art advocates for very traditional social forms, in which the artist is a professional with superior skills, recognized as such in a hierarchy that confers their value (symbolic, artistic, and financial).

Photograph: mixed ceramic-video artwork by Alexandra Tollet and Benoît Labourdette (2015).

Cultural policy" is a tradition of the French state since the Middle Ages. It was initiated by Louis XIV in the 17th century as a tool of influence and power. And it was defined in its current terms by André Malraux in 1959, with the State’s mission being the democratization of art in society. But today the cultural policies are multiple, because carried by the public authorities at other levels than that of the State (cities, agglomerations, departments, regions) and in many other places, in particular associative (places and cultural actions), individual (the initiatives of the artists, professionals or amateurs) and by private companies (trade of the culture).

The “digital revolution”, i.e. the ubiquitous, personalized and transitive access to information as well as the production by peers as a new model, deeply disrupts the “rules” of implementation of cultural policies, whether at the public or private level, and puts many actors in difficulty to reach their objectives. I propose here tools to understand the stakes of this “digital revolution” and concrete ways of working, hoping to bring useful resources to the work of cultural policies, in all types of contexts.


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