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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.

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