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I am not a very balanced person. I am fragile and sad – almost as described in Triste Tropiques by Claude Lévi-Strauss. I feel both those adjectives, I grew up with them. I was aware of my fragility even when I was very young – a baby, learning to walk, living somewhere in Africa and already feeling that the number of white persons was very small compared to the number of black persons and also noticing that most of the black persons that I met were gardeners or maids. I felt – I am sure I am not lying – even at that very young age, not a sense of injustice, but a sort of guilt.

Guilt for what? My parents were nice people, they treated everyone well. My father was avidly learning languages, he spoke many African languages and also Pidgin English very well and he used to speak it...

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Kerstin Stakemeier: I would love to start by taking up what Claire was saying about the figure of the intruder and about intrusion and asking how you, Okwui and Sarah would respond to that, how you would reflect it back on to both of your contributions.

Okwui Enwezor: I think the encapsulation of this discussion in terms of the relationship between the intruder and hospitality is so perfect and apt because it is only in that context that the question of an unsettling disturbance arises. I think that intrusion has a force to it – a force that also provokes recognition and I think it is in that space of recognition that the debates about fragility can really happen. And I am very grateful that you brought this up, Claire. Of course, in my text there is a longer passage about Derrida, about hospitality, which relates precisely to this. I want...

I do not have much to say about why there is a return to ethics, if there is one, in recent years, except to say that I have for the most part resisted this return, and that what I have to offer is something like a map of this resistance and its partial overcoming which I hope will be useful for more than biographical purposes. I’ve worried that the return to ethics has constituted an escape from politics, and I’ve also worried that it has meant a certain heightening of moralism and this has made me cry out, as Nietzsche cried out about Hegel, “Bad air! Bad air!” I suppose that looking for a space in which to breathe is not the highest ethical aspiration, but it is there, etymologically embedded in aspiration itself, and does seem to constitute something of a precondition for any viable, that is, livable, ethical...

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