The intercultural points towards a shared conscience that forms bridges between the world of origin of one and those of the Others. We take intercultural processes as those that allow the multiplication of content and meanings, as translation processes in which the particular ideas and practices of a group are appropriate and reconfigured in new contexts to acquire new colors within what is allowed by the essential area of meaning of them.
I understand Carolina’s work as one that — recognizing the futility of the conceptual reconstruction of the other in oneself — points to the integration of those meanings generated in one’s own cultural experience through the creation of a ritual space of reflective mediation. In this (inter) cultural exploration, Carolina poses open questions that echo Gadamerian fusions of hermeneutical horizons from which the understanding of a Tradition requires openness not only towards all possible answers, but also to question the same questions posed and positionality. of the interrogator in this exchange of experiences.
Gilles Deleuze, distrustful of the notion of culture and a lawyer rather of the idea of ”encounters” reminds us that the latter do not occur with people but with things, stating that the necessary condition for the generation of an “encounter” lies in the stalking attitude that an animal maintains when it finds something. The work present here requires a certain instinctive animality that allows an experimental participation in presence, where the dualism between art / appearance, nature / reality, other / oneself are diluted to give way to play, communion and experiential representation that make the work of art in a unique event of being.
I do not see, I presencio ritualistically encourages the construction of meanings through the experimentation of the artifacts-triggers presented and invites the imaginary participants to look for perceptible objects that can contain, question and multiply those meanings.