Monday, 3 December 2012

essay | Curatorial Community


By Daryl Goh
It is a common practice that artists collaborate with other artists to create ideas and art works. Increasingly, such approaches are deployed between artists and curators. The exhibition produced out of such contexts can sometimes be regarded as art works. It is not uncommon for artists to be curators, and curators to be artists. Explore the notions of a ‘curatorial community’. (6 Modules)

The fast-expanding role of a curator should be in consideration with the potential overlaps, complements, and contrasts with the role of an artist. Curators are becoming more involved in the production of meaning and the craft of curating has been increasingly read through the notions of artistry and creativity. The functions, roles, positions and influence that they exert has changed and created a new form of relationship between the general audience, the artists, and the art institution. Art critic and curator, Michael Brenson reflects these changes in an interesting way. He posits the following as key characteristics of a contemporary curator: diplomat, economist, aesthetician, critic, politician, audience developer, historian and marketer. Concurrently, artistic practices have expanded past the boundaries of the production of objects, and have incorporated other practices of collaborating, editing and interpreting. Some of them associate directly with the curator. Such expansion of roles has led to the blurring of lines between the artists and the curator, and the formation of the role, the “artist/curator”.

The term “artist/curator” is employed to describe artists who curate. This function may be purely pragmatic for instance, if there is no one else to do the job, or if they perceive a significant gap in the work being presented and exhibited by other curators and institutions. Paul Couillard of Curators in Context, suggest that “It is important to remember that there has always been curating done by artist – and there are many models whereby artists have taken responsibility for the exhibition and dissemination of their work”. In fact, this practice goes way back to 1648 in France where a group of court artists sent a petition to King Louis XIV to request the establishment of a Royal Academy of Painting, which would distinguish their work from the artisan trades. To make their case, they exhibited a grand display of works that glorified the monarch and demonstrated that painting was dedicated to the pursuit of virtue. The Academie Royale de Peinture et de Sculpture was eventually secured alongside academies in Holland, England and Italy. With it, the status of the new academic artist as a professional came with a big distinction from the guilded tradesman. It is not a coincidence that such practices announce a time where art and its relations to criticism and curation were undergoing intense professionalism. Manifestations of the artist as curator are connected to moments where they took it upon themselves to reform the socially decreed politics regarding their profession, thereby redefining the cultural status of works of art.

On the other hand, the term “curator/artist”, works within a different set of circumstances. As the role of the curator shifts towards further participation in the production of meaning, curatorial work could be justified as creative or artistic in ways that would have been difficult to conceive of in its more conventional and custodial state. The increased potential for creativity led to the rise of what could be described as the ‘auteur curator’. This model of curatorial function positions the curator as a visionary, with the exhibition as his medium of communication. The curator/artist usually works independently rather than within an institution or organization. Such a curatorial role has often been the target of criticism, particularly in terms of subsuming the artists and works within his vision. Harald Szeemann, the curator of Documenta 5 in 1972, is perhaps the typical auteur curator.

In his essay included Jens Hoffmann’s 1993 project “The Next Documenta Should be Curated by an Artist”, John Baldessari writes that “Curators seemingly want to be artists. Architects want to be artists. I don’t know if this is an unhealthy trend or not. What disturbs me is a growing tendency for artists to be used as art materials, like paint, canvas, etc. I am uneasy about being used as an ingredient for an exhibition recipe, i.e., to illustrate a curator’s thesis. A logical extreme of this point of view would be for me to be included in an exhibition entitled ‘Artists Over 6 Feet 6 Inches’, since I am 6’7”. Does this have anything to do with the work I do? It’s sandpapering the edges off the art to make it fit a recipe”. The fear about this notion of the curator as an artists is echoed by curator Robert Storr as he expresses his refusal to call curating a medium since it ‘automatically conceded the point to those who will elevate curators to the status critics have achieved through the “auteurization” process’. Storr also situates the origins of the idea of the curator as artist in Oscar Wilde’s 1890 essay “The Critic as Artist” which theorized the eye of the beholder producing the work of art. Storr concludes, “No I do not think that curators are artists. And if they insist, then they will ultimately be judged bad curators as well as bad artists”. This ends up reiterating the divide between artist and curator that inadvertently returns the power of judgment to the critic. Despite this negativity, we can look at the “curator/artist” with a more positive glance. The “curator/artist” model might be a means of identification or style of practice, and a way to articulate and define one’s own practice on personal terms.

It is also often suggested that the contemporary curator does not occupy a fixed authorial position but rather, constantly shift in relation to artists, artworks, and institutions. It is clear that the curator’s role cannot be considered as a static set of actions or decisions, but rather, a dynamic and fluid process that constantly shifts and evolves in response to dialogues, conflicts and collaborations. Curated exhibitions were likened to Marcel Duchamp’s Readymade Aided’ artworks, where the display or exhibition is aided by the curator’s ‘manipulation of the environment, the lighting, the labels, the placement of other works of art’. The role of the curator has come to occupy a deliberately less academic stance, often embodying a more participatory or hands-on function. The contemporary curator is sometimes a radically secularized artist. He is an artist because he does everything artists do. But he is an artist who has lost the artist’s aura, one who no longer has magical powers at his disposal, who cannot endow objects with art’s status. He does not use objects but rather abuses them and makes them profane. This makes the figure of the contemporary curator attractive and so essential in today’s artistic landscape. As such, curators are no longer limited to being critical observers but are increasingly understood as instigators, subjective participants actively defining or redefining art and culture. It may be tough to give a concrete definition to the curator. However, its role is simply – to respond to what artists propose.

An issue that comes into place is regarding the artist as a curator, exhibiting his own work. Is this a good practice? Firstly, artist as curator brings a fresh eye with new and unexpected choices. A basic argument is that if his work fit the standard of the exhibition, all is well. The question is not so much of why they should not include themselves, but why should they? Regardless of whether the work fits the standards of the show, its inclusion comes across on the ground viewer as self-serving. It is difficult to see how this type of show helps in the artist’s career. If they list on their resume that they exhibited their work with an impressive line up of artists, they would have to mention their part in selecting them as well. If they omit the latter, it comes across as ethical violation.

Many believe that artists have increasingly become puppets to fill the shoes of the curator. Some regard the curation of a large exhibition as mainly a large marketing tool for the art world without having anything to do with art. While exhibitions are also markets for the exchange of ideas, art still has a purpose to remodel and represent the world. In the end it seems to be an unbeatable system, and in some ways the exhibition is still an interesting and fluid medium. Who should curate it then? An artist, a curator, a carpenter? Just as long as the person has a vision, social and organizational skills, the result will be hated and also loved. No matter how the curators for shows are chosen, or what profession they come from, it is important that the curator is, at the end of the day, only a ‘partner in crime’ alongside the artists. He should be respectful of the creative autonomy and expectations of the artist. The job of curating becomes a sophisticated form of an intellectual discourse that sometimes positions itself on parallel to that of an artist. The challenge is to creatively negotiate a balance between the desire for critical and artistic authorship, the needs of the artists, and the struggle to develop new avenues and audiences.

Sunday, 2 December 2012

essay | A Quest for Module 5


By Jennifer Lam
Think of the word 'Concept'. Refer to the word 'Conceptual'. Think of the word 'Performance'. Refer to the word 'Performativity'. We live in a reality that requires certain definitions in order for us to identify with things on a symbolic level. However, such definitions have this effect of closing up situations in which we can think about things. Identify the problems involving language and exhibitions.
– Module 5, by Heman Chong (6 Modules)


Should there be a strategic reason behind why we received the specific modules we did, I was quite sure what mine was. 

Rewinding to the application process of Curating-Lab 2012 in July, one of the tasks was to write a review on a chosen exhibition out of a list of three. I picked PANORAMA: Recent Art from Contemporary Asia at Singapore Art Museum[1]. Two languages were used in the opening paragraph[2], followed by an analysis on the exhibition layout, exhibition flow and design, curatorial concept, and representation of the concept with artworks. The review ended by asking readers to “be conscious that it is never an easy task to take the first step in creating a new canon and define a position in Art, especially in Contemporary Asian Art”. These fit nicely into Module 5.

[Language + Definitions = Associations → Presumptions ~ Restrictions]

Module 5 first appeared to be simple. Language and Definitions give birth to Associations, which leads to Presumptions, and thus form Restrictions

One reads the word ‘apple’ and straightaway define it to be either the fruit or the brand made famous by Steve Jobs. With the former, one is triggered to think about apple crumble, toffee apple, Granny Smith, teacher’s day, Adams & Eve, Snow White etc. With the later, one is triggered to think about iPhone, iPad, Mac Book, Apps, competing models and brands, technology advancements etc. However, ‘apple’ can also be (the name of) your distant cousin or a fashion boutique down your block. This is where Misunderstanding enters the picture.

Working with one language brings you to this equation that reminisce the butterfly effect. Imagine what it will be like working with more than one language! Issues on locality of languages and being lost in translation are inevitable. 

Being fluent in English Language, Mandarin Chinese (simplified written Chinese) and Cantonese (traditional written Chinese), juggling linguistic matters is part of my common daily affair in both the private and professional realms. Often when translating English to Chinese and vice-versa, the product of translation makes no sense if the context is ignored. Few phrases are able to have direct one-on-one translation. Let us take the English term ‘Art’ for example.


[Art = Yishu]?

‘Art’ can be translated to ‘yishu’ (艺术) and ‘meishu’ (美术) in Chinese. Yishu carries a connotation that includes all kinds of Art, i.e. painting, sculpting, poetry, literature, dance, theatre, opera, cinematic, architecture, landscape architecture, flower arrangement. The list can go on, as yishu ultimately refers to any skills and practices that are deemed upon as forms of a higher humanistic expression.[3]
 
The term yishu can be traced to origin from the Han Dynasty (circa 206 BC – 220 AD). Each syllabus refers to four kinds of abilities / activities. Yi () refers to literature writing [shu ()], mathematics [shu()], archery [she ()], and ability to ride a horse or drive a horse carriage [yu ()]. Shu () refers to the practices in medicine [yi ()], carpentry [fang ()], foretelling [bu ()], and divination [shi ()]. 

Evidently, ‘yishu or ‘Art’ in the context of Chinese culture and history relates very different to our nowadays understanding of the term. Yishu was associated with technique-based activities, rather than a visual element or form of expression. However, this does mean there has not been any conceptual development or awareness in artistic expression.

Cultural literacy (文化素养) was seen as an essential quality of the scholar-bureaucrats or literati of imperial China. The level of cultural literacy works similar to military rankings. In order to prove their level of cultural literacy, competence in ‘qin qi shu hua’ (琴棋书画) is measured. Qin () refers to the stringed-musical instrument guqin. Qi () refers to a board game called weiqi, known as Go in English and sometimes in modern colloquial terminology as 'Asian Chess'. Shu () refers to calligraphy, but should not be confused with the shu mentioned earlier in the passage. The earlier refers to the ability to articulate and write cohesively and the later refers to poetic expression, both in content and form (brush works and intensity of ink). Finally, hua () refers to painting, and is unarguably the greatest measure of individual creativity and cultural literacy.

These four activities / abilities have existed as individual entities since the Three Sovereigns and Five Kingdom period (circa 2600 BC - 2110 BC), and later placed together during the Tang Dynasty, hence forming what we know now in English-translated terms – The Four Arts in Historical China.

Another translation for ‘Art’ is ‘meishu’ (美术). ‘Meishu’ has a closer reference to ‘Fine Art’, narrowing down to paintings, sculptures, literature and music. The term meishu was first used by Cai Yuanpei in the New Culture Movement, which occurred in the early 20th Century. Broken down to syllabus, mei means ‘beauty’ and shu refers to a technique, hence referring to tangible objects of beauty.

                Towards the mid-20th Century, yishu was used as an analogy during a Communist Party Speech by Mao Zedong in 1939, with the phrase of “The Art of War”. Later, Mao turned the term into a political agent at a speech in Yan’an (1942), where yishu / art is categorized by levels and used to reflect particular social classes. In the late-20th Century, various other associations of yishu came around. Some use it as an adjective referring to ‘being rich and varied’. Others referred to the term as an object or element that expresses and represents life and one’s soul. This last connotation is similar to what the West refers to as ‘aesthetics’.

[Art = Yishu = Seni (?)]

Meeting Jim Supangkat (aka Pak Jim)[4] in Bandung, during the program’s regional fieldtrip, brought reassurance to my finds and excitement to my critical-thinking mind.

Image: Notes taken during the Dialogue with Pak Jim, 11 Sept 2012 at Selasar Sunaryo Art Space


Fifteen of us sat sluggishly, struggling to stay attentive in silence after a delicious hearty home-cooked lunch at the Selasor Sunaryo Art Space. It was a warm autumn afternoon with an occasional cool breeze passing by through the surrounding woods. We were seated at Bale Hadap, a pavilion inspired by traditional Javanese architecture. Agung[5] was sharing with us a power-point on curatorial strategies and the relation of curating & space, gathered from his professional experiences thus far. Our facilitators fidget in their seats, stealing frequent glances at the brick staircase which leads upwards to the main entrance of the complex.

 Swift like a breeze, one of our facilitators sprang up from his seat and walked purposefully towards the brick staircase. A pair of brown loafers descended to view, followed by legs covered by denim jeans, a healthy belly tucked-away by a black belt, a simple black long-sleeved turtle neck… Pak Jim is a tall angular man, wearing circular thin framed glasses, a tidy full moustache and beard and matching white hair tied neatly into a short ponytail, and black bowler hat adorned with a red speckled feather. Pak Jim sends off an edgy rocker aura. Among ourselves, we silently nicknamed him ‘The Indonesian Art Godfather’. 

During the dialogue, Pak Jim elaborated upon his previous writings and theories. He also shared with us his decision in becoming an art critic and curator, shedding away his artist-self, and the importance of writing a local art history aside from following Western theories, which often is viewed as the mainstream. It was through this rare moment of encounter and exchange that I came to learn to view my earlier thoughts on yishu in a different angle.

In September 2009, Pak Jim’s The Seni Manifesto was published on-line in Global Art Museum website.[6] By tracing the linguistic and philosophic basis for artistic discourse in Indonesia, as compared to a Western ideology of art through theoretical analysis on the key phrases of “seni”, “seni rupa” and “kagunan”, Pak Jim pointed out the necessity of cultural translation to fully understand the developments in art and art history, without having to resort to the persistent thesis of cultural incommensurability. 

Through the manifesto, Pak Jim introduced me to Stephen Davies and Denis Dutton, their debate[7], and his treatment for seni, leading us back to Dutton’s question – Do they have our concept of art?

Looking back to [Art = Yishu]?, yishu has evolved through historical and cultural contexts of China into a term we can now closely link with the Western terms 'art' and 'aesthetics'. The essence of creativity and artistic expression in Chinese art has always been around, and was merely given a different name to yishu and known as other nouns. These qualities survived through time by being infused into the Chinese culture and daily lives. Hence, answering Dutton’s question – Yes, we do share the concept of art, but on different trajectories, particularly time.

[Art = Yishu = Seni → Alternative Modernism]

Throughout the world, regardless of cultures, philosophers did not anticipate that there would be other cradles of heritage that developed differently and provided alternative thoughts. This is particularly so in the Euro-American realm, as Pak Jim also mentioned in his manifesto. It was only when mechanics and technologies enhanced mobility, did continents and their people became closer to each other. The birth of the World Wide Web in the early 1990s sparked off a pivoting change to accessibility of information, mode of acquiring knowledge, and dialogue exchange. A myriad of discourses were generated, mainly from the West[8] and brought back to the homeland of travelers and visitors of the West.[9] One of the pressing discourses we are situated in by default is the topic of Modernity aka Contemporaneity[10]. Do all cultures undergo the same range of cultural changes in a uniform pattern that result to Modernity?

Applying the treatment of yishu and seni into the concept of Modernity & Modernism, I am sure you are able to now confidently point out that there is neither one single form nor one single definition to Modernity & Modernism. 

Modernity is a condition of the ‘modern’, whether it may be a social or political stance for example. Modernism is a noun that describes the character or quality of thought, expression, or technique of the ‘modern’. Coined by Western cultures, Modernism marks the beginning of rationalism, reasoning, scientific thinking and parting with traditional belief. All of these were defined specifically to historical, social and political realities in Euro-America. When one pauses to contemplate on rationalism and reasoning, do the Middle East and China not have a longer history, i.e. in relation to Mathematics and Medicine? 

The connotations Modernity & Modernism bring with them are very much rooted in Western cultures egoism. Hence, direct transfer of the terms will not work in our local context in Asia and Southeast Asia. We need to be mindful about the implications and perhaps restrictions that go hand-in-hand with the terms, using our sensibilities as judgments, and not forgetting our own unique aesthetics and philosophies.

Adding Curating to the Equations

In order to mindfully apprehend the definitions across different languages, one need to break away from Associations, abolish Presumptions, and look into the context in which the term was created and used. Such a task is where dictionaries come into the picture. Being time specific, the definitions of terms need to be updated accordingly. In spite of this, how do such anthropologic and linguistic theories have to do with Curating?

“A curator takes up the role of a challenger”, as Dr. Patrick Flores shared with us during one of Curating-Lab 2012 intensive workshops. S/He is a contemporary explorer, where written and verbal languages and visual languages are weapons. Curators push cognitive boundaries, “leading their audiences out of comfort zones”, prompting them to gain awareness of issues oblivious about. In succeeding these, curators either communicate verbally (i.e. guided tours, dialogues and round tables), through text (i.e. curatorial statement, essays, wall text, labels), or visually in the form of exhibitions. By doing so, curators also act as mediators, between the shown object and audience. Just like lawyers, who take up the role in presenting the law in an easily comprehensible fashion, art curators present art history and art in an accessible and understandable manner.

Manifesto is an excellent example. Pak Jim curated this exhibition with the curatorial aim to explore the Indonesian understanding of seni and seni rupa. Opened at the National Gallery in Jakarta (May 2008), showing over 350 artists from Indonesia, Manifesto was the visual form of The Seni Manifesto. This was Pak Jim showing and telling his seni manifesto using no other objects than art / artworks themselves.

Module 5 – the quest continues

A topic that first appeared to form a succession of simple equations, turned out to be a Pandora box. Conversing with my fellow curating-lab mates, it doesn’t seem like a coincidence that all of us joined the program with several questions in mind – What is curating? What kind of qualities do Curators have? Can you curate books and architectures? – but with three-quarter of the program completed, we carry with us more than our initial mental capability can hold. 

In this paper, we have looked closely at the problems of language and derived a possible solution to minimize the effect of the cause. However, the relation of language and exhibition can be further explored. At this point in time, I am unable to present a respond as I am still on the quest. I can only share with you that my cognitive process has now join arms with the practical areas of exhibition-making. Questions like ‘role of language in an exhibition’ and ‘contributing factors in exhibition-making’ are embedded in the process of writing the curatorial statement and labels, where the use of wall text remains a debatable issue, and designing the layout of our show. It will be the final assessment to this program, available on view in January 2013.

Perhaps Professor Apinan Poshyananda’s drop of wisdom is true[11]. Upon picking up the task of curating, we are on a long labyrinth path. 



[1] The review was written on the inception part of PANORAMA at SAM building. Since 29 Sept 2012, the show has moved to 8Q with a new rotation works on display. It was publicized that a PANORAMA Part II will be on view in 2013. To view the full review, please visit SOUPPODS BlogSpot http://souppods.blogspot.sg/2012/07/exhibition-review-panorama-recent-art.html
[2] The review began by describing PANORAMA with a metaphorical reference to “Rojak” – a word in Malay language meaning “wild mix”, and the name of a local bite-to-eat.
[3] Definition of yishu on Baidu Encyclopedia http://baike.baidu.com/view/576.htm#1
[4] Jim Supangkat is an art critic, theorist, and activist. He founded Indonesia New Art Movement in 1975, which proclaimed the re-definition of art and the search of Indonesian subversive perception on art. To know more about Pak Jim, please refer to his short bio on Global Art Museum website - http://www.globalartmuseum.de/site/person/222
[5] Agung Hujatnikajennong is a lecturer at the Department of Art, Faculty of Art and Design, Bandung Institute of Technology, Indonesia. Having concluded his undergraduate (2001) and graduate (2006) studies, he is now doing his doctoral research on Indonesian art curatorship at his alma mater. Agung also works as an independent curator, and has just completed his term as curator at Selasor Sunaryo Art Space.
[6] Jim Supangkat, The Seni Manifesto, Sept 2009 [http://www.globalartmuseum.de/site/guest_author/222]
[7] The debate between Dutton and Davies revolves around (1.) the understanding of the term ‘aesthetics’, (2.) manner to view and comprehend non-Western artworks and terminologies, and (3.) the concept of art in Western and non-Western context.
For further reference, please refer to their individual publications: Stephen Davies, “Non-Western Art and Art’s Definition”, Theories of Art Today, Nöel Carroll (ed.), The University of Wisconsin Press, 2000 and Denis Dutton, "Chapter 5: But They Don’t Have Our Concept of Art.”, The Art Instinct: Beauty, Pleasure, and Human Evolution, New York Bloomsbury Press, 2009.
[8] The West here refers to Europe and America.
[9] For a quick introduction in the constitution of Modern/Contemporary Asia through the lens of Art, kindly refer to my personal blog post: http://souppods.blogspot.sg/2012/08/introducing-chinese-20th-century-art.html
[10] Definition of Contemporaneity is 1. modernity; 2. the quality of being current or of the present.
[11] Curating-Lab members met during a closed-door round-table at Visual Arts at Temenggong, 9 Oct 2012.

essay | Some Notes on a 'Curatorial Community'

By Kenneth Tay
#1. It is common practice that artists collaborate with other artists to create ideas and artworks. Increasingly, such approaches are deployed between artists and curators. The exhibition produced out of such contexts can sometimes be regarded as artworks. It is not uncommon for artists to be curators, and curators to be artists. Explore the notions of a ‘curatorial community’. (6 Modules)

Collaborative practices between artists are nothing new, however tempting it is to fetishize the Internet as the great enabler today. In fact, there is a tendency to invoke a continuum between contemporary collaborative practices and modernist art collectives (such as the Dadaists or the Surrealists). But as Nikos Papastergiadis notes, the “precursors of contemporary forms of collaborations were incomplete or partial manifestations, insofar as they failed to develop the organizational potential” necessary to radically position collectivization as a vital and primary artistic solution (160). Today, supercharged by the global imperative of speed and with the Internet as its apotheosis, collaborations between artists are coming thick and fast.

At the risk of invoking a cliché here, globalization has ‘shrunk’ temporal and spatial distances not without the help of new information technologies. This has led to increased encounters and confluences between communities spread out across the world and consequently, that of networks between artists to be formed at an encouraging frequency. For that reason, dialogues between artists have frequently gone beyond the provincial, the local, or the parochially defined. Rather than the usual romanticized myth of the artist as a heroic figure critiquing the immediate community s/he is embedded in, contemporary collaborative practices have witnessed artists from (ostensibly) disparate communities coming together, at least momentarily, to engage in a common cause or interest. To paraphrase the curator Okwui Enwezor here, collaborative practices today are much more project-based than permanent alliances established between different artists (Papastergiadis 165). The implication here is that the flexibility of membership in contemporary collaborations has privileged a ‘blitzkrieg’ effect that the modernists could never quite pull off. But more importantly, Enwezor’s observation recalls what Gayatri Spivak terms as “strategic essentialism”. Spivak’s term is particularly useful here since it suggests that groups with different views or political ends can nevertheless band together in order to rally for a common and provisional ground forward, through a “strategic use of essentialism in a scrupulously visible political interest” (205). In other words, collaborations on a short term basis have allowed today’s artists to take progressive steps forward, and often in quick successions, rather than remaining static in the obstinate insistence of irreducible differences between one another.

This comes hardly as a surprise, given how much of twentieth-century critical discourses have often attacked the cult of the individual as perpetuated by the bourgeois ideals of liberal humanism -- which, it needs to be said, has not left us entirely just yet (Barry 30-35). The ‘collaborative turn’ in contemporary art is very much a late descendent of this movement, with the emphasis on the collective spearheading the critique of globalization and its discontents. If the typical account of globalization presupposes a homogenization, it has only conveniently masked over the fault-lines that global capitalism has created and maintained [1]. That is to say, the homogenizing effect of globalization has only exacerbated the need to assert differences, or in fact radical differences, and further complicated by the capitalist injunction to ‘be yourself’. In other words, globalization is much more devastating when it encourages a recourse to irreducible (local) differences. To remain adamant of one’s individuality against the backdrop of global homogenization is to fall right into the chasms. Therefore, collaborations between artists today must be seen as an attempt not to liquidate local differences, but to strategically navigate between differences and common political motivations, and to mount an attack against a global order that insists perversely on the dichotomy between the global and the local, between pure homogeneity and absolute differences.     

Another reason behind the political efficacy of today’s collaborative practices among artists has been the de-specialization of artistic disciplines and professions [2]. From the artist-curator to the interdisciplinary artist, it is becoming increasingly rare to find artists today who are merely involved in one project, or a singular medium for the matter. Although it is unclear and certainly debatable whether this has necessarily led to ‘lesser’ art being produced, the political implications of de-specialization are much less so. In his criticism of modernism’s avant-garde practices, Jürgen Habermas argued that the distance between “expert cultures and the general public has increased. What the cultural sphere gains through specialized treatment and reflection [as per the modernists] does not automatically come into possession of everyday practice without more ado” (45, italics in original). I should probably add that this is not an attempt to rehash or recapitulate the infamous Habermas-Lyotard debate over the role of art in the post/modern. Having said that, it is worthwhile here to pursue Habermas’ criticism since it does suggest that de-specialization affords a resistance against hermetic practices amongst artists further exacerbated by an appetite for theoretical complications and neologisms. For that reason, de-specialization should be greeted as a welcomed movement since it keeps artists and their practices much closer to the ground instead of flying off on solipsistic flights of the tangential imagination. If esoteric specialization on the part of individual artists had often closed off the doors for potential collaborations, de-specialization encourages a fluidity that consequently favours collaborative practices. Put crudely, de-specialization provides greater access and involvement. Here, I would like to suggest that it is perhaps much more useful to understand individuals working under the aegis of de-specialization today as ‘cultural producers’. It should be noted of course that de-specialization does not end solely as a deterritorialization of an artistic discipline; but rather, it also involves a reterritorialization or reconfiguration that avoids the impasses or deadlocks of disciplined constipation. In this sense, artistic or technical disciplines are deterritorialized and reterritorialized into a more general notion of cultural (co)production. Before one speaks of a ‘curatorial community’ then, it is important to recognize the solidarity that potentially emerges the minute one sees him or herself first as a fellow cultural producer motivated by a common cause of proffering the best of what has been thought or said.

If one were to take recourse to the etymology of the word ‘curate’, it would lead us down the path of ‘caring’. Would this solidarity between fellow cultural producers encapsulate precisely this compassion? Instead of disciplined insularity, a curatorial community is one that encourages a dialogical engagement with one another’s thoughts and works. This is not to suggest that everyone rubs and lubes up the right way in the naive sense - i.e. “oh everything is so wonderful here!” On the contrary, a curatorial community is one where members would not hesitate to go all the way in their criticisms of one another. I am not invoking a tough love policy, but I do believe that honest criticism is the most basic courtesy that goes a long way for a curatorial community -- if the emphasis should be placed on care and compassion. It may also be said that members of a curatorial community function as interlocutors or catalysts for one another. In that sense, I would like to think of the curatorial community as one that is constantly in the backdrop of collaborative practices today: While the latter may be orientated around short term projects and goals, it is the former’s continued emphasis on compassion that precedes and exceeds every iteration of the latter. After all, it has to be readily admitted that even within the strategic essentialism that characterizes contemporary collaborations, there is always going to be a group or voice that dominates. It would therefore be disingenuous to pretend that there would not be any asymmetry within the collaborative. But this would not justify a call to abandon the project; rather, it only means that members must care enough not only for one another’s common interests, but also care enough to know when to leave or to concede to one another that their collective dream might well be over. This, I claim, would be the ‘spirit’ of the curatorial community which comes back to an engagement with the cult of the individual, or the myth of the individual talent/genius, that is still working in tandem with globalization today to devastating effects. Within the curatorial community then is a mixture of artists, curators, critics, etc. who fundamentally look at themselves as co-producers of meanings -- and perhaps much more importantly, co-producers of a culture where care extends beyond the respective objects/objectives and onto one another.    

To conclude, I would just to draw attention also to the way the word ‘curate’ has been thrown around to cover anything from the custodianship of museums and galleries down to cafes claiming to serve only ‘curated coffees’. The latter case is much more than a marketing strategy based on its alliterative effect; in fact, it suggests that the word ‘curate’ has become the word par excellence to describe a thoughtful selection or an exercise in good taste against the cultural white noise that we are flooded with in today’s highly-mediatized society. First though, consider what critic JJ Charlesworth observes of the recent fascination with curating:

This increase in attention is not merely the product of a more acute sensitivity to the appointment of people to powerful positions within art’s institutions, although that does have something to do with it, especially with the unprecedented expansions of venues for the presentation of contemporary art that has characterized the last ten years, a trend particularly evident in the growth of international biennial exhibitions. More significant, however, is the attention paid to the character of the curatorial endeavour itself, as something not innocent or neutral, but loaded ideologically, epistemologically and institutionally, and in which a consideration of such implications are explicitly rehearsed by curators themselves. (92) 

History (and even etymology itself) has shown that the meaning of a word is bound to change over time, subjected to local parole. It would therefore be rather silly to hold on obstinately to an immutable meaning of the word ‘curate’. Having said that, it still seems necessary, to me, that a curatorial community must in the first place care, and care enough, about the semantics of the word ‘curate’ itself, least the word becomes yet another signifier so defused of meaning as to find itself signifying everything and nothing all at once. According to Charlesworth, the word ‘curating’ is “a neologism so recent that dictionaries have not yet caught up” (91). While I am not about to suggest that a curatorial community play the role of a zealous ‘thought police’ guarding over its sacred word, it does seem to me only logical to propose that the first order of the day for any curatorial community is to care about the very word that defines the identity of the community -- i.e. to pay attention not only to how the word is being used, abused, and stretched out so far as to disappear beyond the vanishing point of its hermeneutic horizon. For that reason, ‘curating’ is the first object that a curatorial community necessarily must be a custodian over. Obviously, the difference between authority and custodianship must be maintained here. While it may be the curatorial community’s prerogative to guard against a potential atrophy of the word itself, there must be, at the same time, this insistence of maintaining the yet-to-be-determined future of the word ‘curate’ itself. This is, I think, the bare minimum, the ground zero, of curating.


Bibliography

Barry, Peter. Beginning Theory: An Introduction to Literary and Cultural Theory, 3rd ed. Manchester: Manchester University Press, 2009. Print.

Charlesworth, JJ. "Curating Doubt" Issues in Curating Contemporary Art and Performance. Ed. Michele Sedgwick and Judith Rugg. Bristol: Intellect, 2007. Print. 91-99.

Habermas, Jurgen. "Modernity: An Unfinished Project" Habermas and the Unfinished Project of Modernity: Critical Essays on the Philosophical Discourse of Modernity. Ed. Maurizio Passerin d'Entreves and Seyla Benhabib. Cambridge, MA: The MIT Press, 1997. Print. 38-55.

Hall, Stuart. "The Local and the Global: Globalization and Ethnicity" Culture, Globalization, and the World-System. Ed. Anthony D. King. Minneapolis: University of Minnesota Press, 1997. Print. 19-40. 

Papastergiadis, Nikos. Cosmopolitanism and Culture. Cambridge: Polity, 2012. Print.

Spivak, Gayatri Chakravorty. In Other Worlds: Essays in Cultural Politics. New York: Methuen, 1987. Print.




[1] As Stuart Hall notes, globalization always involves both homogenization and the creation of new differences; it engenders a “double movement” that is both “local and global at the same moment” (27).
[2] In this, I am also suggesting that every artistic production or collaboration is inescapably a political gesture insofar as it is always already an active intervention. Or to put it more succinctly, it is the “active and partisan nature of presentation” (Charlesworth 92).