embedded writing

I was talking the other night about the problems I have with writing about the art and, in this case, specifically the art world. The person I was having the conversation with thought that I was in some way independent which meant I could write what I liked and be objective about the things going on around me. But I vehemently disagreed with this point – I think I am possibly the least independent of people because I am so embedded in the system (as in the journalists who are “embedded” with troops in wartime). This is manifested either as a result of my work or the social situation, creating an inevitable bias towards my colleagues or my friends which I am constantly trying to balance in my writing. There is always the possibility that I cannot afford to say what I truly feel as I am concerned by the possibility of adversely affecting business or ruining relationships.

The question is can we ever find a critic who is truly independent? This is an impossible task. All critics will have a bias one way or another, some of which are more apparent than others. I also believe that to approach a point of pure freedom from bias would actually be counter-productive. One must take some kind of position in relation to the work in order to measure it up. But it’s this positioning which has to be managed lest it revert too much in the direction of bias (I also don’t believe in anonymity: without accountability opinion is worthless).

So I guess I am partly struggling with a problem of ethics, and partly a problem of social relations.

Looking at the reality of the situation I have to ask myself: would I jeopardise a friendship to speak my mind in a public forum such as this? I would like to think that I could say what I felt, with due consideration that what I was saying was worth saying and was well said (within my capabilities), at the same time giving the subject their due and proper opportunity to be presented accurately (to the best of my knowledge, a proviso which must be recognised where appropriate).

That said, I do have a tendency to start with the negatives when I approach art – I am suspicious of an immediate positive reaction. In some cases I end up working through these negatives to ultimately reach a positive position, and in other cases I am simply unable to resolve them and they remain negative. My point being that the process of working through my feelings is a mark of respect to the subject, and one which distinguishes the result as critique and not ad hominem criticism.

Marc Augé – Non-Places: Introduction to an Anthropology of Supermodernity

…and the abundance of verbiage and documentation really does make it possible to identify Chateaubriand’s holy places as a non-place, very similar to the ones outlined in pictures and slogans by our guidebooks and brochures…

The spelling out of a position, a ‘posture’, an attitude in the most physical and commonplace sense of the term, comes at the end of a movement that empties the landscape, and the gaze of which it is the object, of all content and meaning…

In my opinion these shifts of gaze and plays of imagery, this emptying of the consciousness, can be caused – this time in systematic, generalized and prosaic fashion – by the characteristic features of what I have proposed to call ‘supermodernity’. These subject the individual consciousness to entirely new experiences and ordeals of solitude, directly linked with the appearance and proliferation of non-places…

Clearly the word ‘non-place’ designates two complementary but distinct realities: spaces formed in relation to certain ends (transport, transit, commerce, leisure), and the relations that individuals have with these spaces…

The link between individuals and their surroundings in the space of non-place is established through the mediation of words, or even texts…

Certain places exist only through the words that evoke them, and in this sense they are non-places: banal utopias, clichés. They are the opposite of Michel de Certeau’s non-place. Here the word does not create a gap between the everyday functionality and lost myth: it creates the image, produces the myth and at the same stroke makes it work…

‘Anthropological place’ is formed by individual identities, through complicities of language. local references, the unformulated rules of living know-how; non-place creates the shared identity of passengers, customers or Sunday drivers…

Supermodernity (which stems simultaneously from the three figures of excess: overabundance of events, spatial overabundance and the individualization of references) naturally finds its full expression in non-places…

The community of human destinies is experienced in the anonymity of non-place, and in solitude.

Augé, Marc (1995), Non-Places: Introduction to an Anthropology of Supermodernity, translated by John Howe, Verso.