Global Art And Politics Of Mobility: (Trans)Cultural Shifts in the ...
Global Art And Politics Of Mobility: (Trans)Cultural Shifts in the ...
Global Art And Politics Of Mobility: (Trans)Cultural Shifts in the ...
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all levels” (De La Nuez, 2002). Through this absorption, <strong>the</strong><br />
marg<strong>in</strong>al, <strong>the</strong> hybrid, and <strong>the</strong> peripheral turned <strong>in</strong>to powerful<br />
assets of cultural economy. To expla<strong>in</strong> it <strong>in</strong> some way, by<br />
generat<strong>in</strong>g an added value to global contemporary art, <strong>the</strong>y<br />
reanimated <strong>the</strong> market and <strong>the</strong> circulation of contemporary<br />
goods that were legitimately exotic, yet potentially<br />
<strong>in</strong>ternational through <strong>the</strong> capitalization of its most<br />
characteristic and stigmatized trait: its marg<strong>in</strong>al peripherality.<br />
With regard to <strong>the</strong> <strong>in</strong>evitable <strong>in</strong>tegration of <strong>the</strong><br />
periphery with<strong>in</strong> <strong>the</strong> <strong>in</strong>ternationalization process and <strong>the</strong><br />
biennialization trends of contemporary art, <strong>the</strong> study of <strong>the</strong><br />
symbolic dimension of mobility and <strong>the</strong> result<strong>in</strong>g <strong>the</strong>oretical<br />
understand<strong>in</strong>g of concepts such as ‘aes<strong>the</strong>tic proximity’ or<br />
‘cultural translatability’ should <strong>the</strong>refore be useful to br<strong>in</strong>g to<br />
<strong>the</strong> fore <strong>the</strong> identitary frictions and geo-political marks that are<br />
woven and unwoven around <strong>the</strong> post-colonial discourse of <strong>the</strong><br />
<strong>in</strong>ternational contemporary art system. Consequently, it is <strong>the</strong><br />
role of mobility politics to remap <strong>the</strong> new forms of cultural<br />
coloniality that operate through transcultural aes<strong>the</strong>tics and<br />
subjectivities (Mignolo, 2007). Paraphras<strong>in</strong>g Anibal Quijano’s<br />
posit, this k<strong>in</strong>d of coloniality of <strong>the</strong> power of representation no<br />
longer explicitly operates on <strong>the</strong> physical territory of cultural<br />
identity, but ra<strong>the</strong>r surreptitiously and with<strong>in</strong> <strong>the</strong> sign,<br />
mean<strong>in</strong>g <strong>in</strong>fra-topographically. Therefore, <strong>the</strong> openly<br />
pluralistic and compulsory ‘balanced’ fitt<strong>in</strong>g toge<strong>the</strong>r of all<br />
cultures with<strong>in</strong> macro-exhibitions, is far from be<strong>in</strong>g –as Okwui<br />
Enwezor (2002) has put it- a wholesome compendium of<br />
voices.<br />
Accord<strong>in</strong>gly, <strong>the</strong> fetishization of alterity and <strong>the</strong><br />
aes<strong>the</strong>tization of what is subord<strong>in</strong>ate or at <strong>the</strong> frontier are<br />
probably <strong>the</strong> most mislead<strong>in</strong>g and contradictory forms of<br />
multiculturalism <strong>in</strong> <strong>the</strong> <strong>in</strong>ternationalization processes of<br />
contemporary art. Moreover, <strong>the</strong>y are <strong>the</strong> most difficult to be<br />
reversed, as <strong>the</strong>y operate with<strong>in</strong> <strong>the</strong> very discourse of<br />
v<strong>in</strong>dication and decolonization, be<strong>in</strong>g re-created <strong>in</strong> <strong>the</strong> very<br />
core of <strong>the</strong> <strong>in</strong>ternational contemporary art exhibitions.