Response: Some thoughts about discussion.
Of course an intellectual enrichment through experience, dialogue and exchange is another seductive narrative, and a romantic one at that. But the potential benefits from dialogue by far outway any worries about the nature of that exchange. Experience is meant to be transformed into palatable narratives, sometimes heavily simplified and often embellished, in order to continue and maintain an intellectual and lucid lineage.
But there is a danger to assume that because a dialogue exists and is lucid it automatically means something: is real. Academics and artists often attempt to escape from certain entanglements of life so that they may better engage with their real and in doing so present themselves with the illusion of choice and freedom, but it is a choice and freedom set out by their own terms and engaged with by like minded colleagues and individuals. I do not mean to say that what results from that engagement does not produce interesting outcomes, merely that the clarity produced through their working process may present a quasi-aesthetic sense of having achieved something meaningful, something authentic.
So, the artist is in some sort of exile and is free from certain sections of her/his existence but by engaging in a dialogue supported by the perceived common ground of his/her peers, is she/he really free at all?

2 Comments:
"The man who finds his homeland sweet is still a tender beginner; he to whom every soil is as his native one is already strong; but he is perfect to whom the entire world is as a foreign land" Hugh of St Victor quoted by Edward Said in Orientalism (pp 259). I dont believe the artist can completely live outside his or any culture even if it was possible, and the vague and mercurial hierarchies of the 'art world' can work to stifle innovation. However I do think that a certain self imposed alienation allows artists to question and play with cultural codes that are either generally accepted or of his/her invention. Therefore to make something meaningful does not imply an authenticity, which is a term that (dangerously) defies definition but suggests an absolute quality. A useful role for artists is to play with meaning in an attempt to stop it from ossifying into dogma.
Anthropology has a similar role to play here, in terms of gaining perspective on one's own cultural experiences. The insights gained from ethnographic fieldwork can be said to say as much about the anthropologist as about the object of study.
Playing with meaning in an attempt to prevent dogma is a very worthwhile pursuit.
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