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Routes: Travel and Translation in the Late Twentieth Century.
Abstract
Prologue: In Medias Res TRAVELS Traveling Cultures A Ghost among Melanesians Spatial Practices: Fieldwork, Travel, and the Disciplining of Anthropology CONTACTS Four Northwest Coast Museums: Travel Reflections Paradise Museums as Contact Zones Palenque Log FUTURES Year of the Ram: Honolulu, February 2, 1991 Diasporas Immigrant Fort Ross Meditation Notes References Sources Acknowledgments Index
... En esta dirección, la investigación antropológica sobre las dinámicas culturales en la globalización desafió el concepto antropológico de "cultura" como unidad discreta, delimitada y autónoma localizada en un territorio, para pensarla como el producto situado y contingente de la interconexión, el entrelazamiento y la (dis)yunción de flujos y paisajes (Appadurai, 1996) de escalas y temporalidades diversas en sitios particulares (Abu- Lughod, 1999). En términos de James Clifford (1997), para la antropología se trataba de dejar atrás la preocupación por descubrir las "raíces" de las formas e identidades socioculturales y, en cambio, trazar las "rutas" -movimientos, encuentros, intercambios y mezclas-que las (re)producen y las transforman. ...
... Finalmente, una vez que se acomoda una idea, se transforma por su posición en un nuevo espacio y tiempo. De acuerdo con James Clifford (1997), este camino lineal no puede hacer justicia a las complejidades no lineales, por ejemplo, los espacios de interacción conectados históricamente. Dado el cambio en la situación de las conexiones espaciales, Clifford argumenta que las experiencias híbridas deberían decirnos tanto como las raíces. ...
... Entre los escenarios presentados por el sociólogo británico, aparece la diada legal e ilegal en constante tensión. Esto quedó ejemplificado en el uso de sustancias ilegales en la cultura rave, las cuales ayudaban a superar los convencionalismos del día y la noche (ver "Movilidad enteogénica"), o bien en el trabajo de James Clifford (1997) sobre los medios de la movilidad entre comunidades diaspóricas, los cuales facilitan el tráfico legal e ilegal entre las comunidades. Estos primeros acercamientos al tráfico ilegal desde el enfoque de las movilidades colocaron las bases para lo que sería un desarrollo más claro sobre esta práctica, es decir, destacaron lo multiescalar desde el cuerpo, entendido como la escala territorial mínima, hasta la geopolítica global y relacional en la construcción social del tráfico ilegal. ...
Movilidades animales, animales moviles, una perspectiva entre la geografía animal , la movilidad y la biogeografía. En el libro nuevos términos clave para los estudios de movilidad en América Latina
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage , in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage , in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage , in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage , in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage , in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage , in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage (Hannerz, 1996), in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage , in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
... Scholars interested in forms of human mobility and their intersections have highlighted a broad range of movements, far more than the trinity we are spotlighting in this volume (see Clifford, 1997;Salazar, 2017). For instance, we have abundant studies highlighting intersections between pilgrimage or sacred travels and tourism, dating back to the 1970s, when Nelson Graburn (1977) penned his classic treatise on tourism as a sacred journey and Victor and Edith Turner (1978, p. 20) made their much-quoted observation that "a tourist is half a pilgrim if a pilgrim is half a tourist" (e.g., Badone and Roseman, 2004;Cohen, 1992;DiGiovine and Choe, 2020;Pfaffenberger, 1983;Smith, 1992;Timothy and Olsen, 2006). ...
... Anthropologists studying mobilities argue that such fieldwork needs to be mobilized, that is, moved away from synchronic studies of territorially bound culture to enable us to follow people on the move (e.g., Clifford, 1997;. Although many scholars researching mobile lives draw on mobile or itinerant ethnography (Schein, 2005(Schein, , 2002; see also Sheller and Urry, 2006, pp. ...
This introductory chapter challenges the classic – and often tacit – compartmentalization of tourism, migration, and refugee studies by exploring the intersections of these forms of spatial mobility: Each prompts distinctive images and moral reactions, yet they often intertwine, overlap, and influence one another. Tourism, migration, and exile evoke widely varying policies, diverse popular reactions, and contrasting imagery. This chapter reviews prior scholarly inroads concerning intersecting forms of human mobility and highlights contributions made by the book’s 13 chapters, as well as insights from the editors’ research in India and Indonesia. Key themes explored include (1) the ramifications of these siloed conceptions for people on the move; (2) the extent to which gender, class, ethnic, and racial global inequalities shape moral discourses surrounding people’s movements; and (3) the value of ethnographic research for generating insights into these issues. In spotlighting research on refugees’ and migrants’ returns, marriage migrants, voluntourists, migrant retirees, migrant tourism workers and entrepreneurs, mobile investors and professionals, and refugees pursuing educational mobility, this chapter aims to cultivate more nuanced understandings of intersecting forms of mobility. Ultimately, the volume’s introduction underscores the need to foster not only empathy but also greater resolve for forging trails toward mobility justice.
For more information and abstracts of all of the chapters in the volume, see https://www.taylorfrancis.com/books/edit/10.4324/9781003182689/intersections-tourism-migration-exile-natalia-bloch-kathleen-adams
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage , in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
... The idea of Translation has already a non-underestimated tradition in Anthropology, more evident in interpretative and post-modern trends. Anthropological science and its translating cultural regimes were, in fact, conceived through these trends, as in the center of western politics (Said, 1978;Clifford, 1997). Translation, both as problem and tool, is at the core of anthropological thinking since the linguistic turn in Anthropology, when culture became a network of shared signs and meanings. ...
... Translation is core to definitions of culture. It is an open process, understandable as 'diasporas and counter-diasporas' (Hall, 2003), as 'Multi-sited narratives' (Marcus, 1995), as 'Travel' (Clifford, 1992(Clifford, & 1997, as 'contact zones' (Pratt, 1991), as 'disjunctures and conjunctures' (Appadurai, 2004), etc. As a result, identity is also increasingly becoming understandable as 'frontier ' and 'in-betweenness' (Hall, 2003), as 'mediation ' and 'hybridism' (Bhabha, 1994), as cultural brokerage , in which individuals and groups see themselves as in between at least two conflicting as well as ambiguous sets of values. ...
ASEAN, as being on the very core of this matter, deserves close attention through the case of Timor-Leste for understanding international strategic inclusion-exclusion dynamics. The manuscript we provide tackles this case through a small country ‘in-between’ the core global actors of economic and political concern: Timor-Leste as a ground for grasping large-scale complexities in decision-making processes, as much as the micro-understanding and dynamics of a small country ‘within the game’ – if not even on the forefront.
... Our understanding and conceptualization of home are also inspired by extending the idea of mobilities (Urry 2000) to scholarship on home and migration (Ralph and Staeheli 2011;Boccagni 2017;Miranda-Nieto, Massa and Bonfanti 2020). Urry's (2000) invitation to challenge the understanding of societies as spatially bounded entities, and Liisa Malkki's (1995) and James Clifford's (1997) call that we look at culture beyond the idea of 'roots', notably complicate the rooting of home in a particular place or space. Instead, home can be 'routed' elsewhere: it can be, and sometimes it has to be, re-imagined and renegotiated on the move (Rapport and Dawson 1998;Ahmed et al. 2003;Boccagni et al. 2020). ...
... Since the late nineteenth century, anthropological research has sought to archive history by means of the recording of personal stories: A.L. Kroeber, Franz Boas and their disciples engaged in what was then known (with a patronizing call for preservation) as 'salvage ethnography', that is, taking stock of the practices and folklore of Native American cultures threatened with 'cultural extinction', often as a result of modernization (Clifford 1989). Pioneering audiovisual reproduction techniques were employed for the first time, with the aim of heritage conservation: namely, early photographic cameras and Dictaphones (a machine trademarked by Alexander Graham Bell and used to record speech for playback or to be typed, a predecessor to the tape recorder). ...
Bringing together the voices of nine individuals from an archive of over two hundred in-depth interviews with transnational migrants and refugees across five European countries, Finding Home in Europe, a new book edited by Luis Eduardo Pérez Murcia and Sara Bonfanti, critically engages with how home is experienced by those who move among changing social and cultural constraints.
Highly conscious of the political strength of their voices, migrants and asylum seekers speak out loud to the authors, as this volume seeks to challenge the narrative that these people are ‘out of place’ or cannot claim their right to belong.
Read the full introduction here
https://www.berghahnbooks.com/downloads/intros/PerezMurciaFinding_intro.pdf
... Scholars interested in forms of human mobility and their intersections have highlighted a broad range of movements, far more than the trinity we are spotlighting in this volume (see Clifford, 1997;Salazar, 2017). For instance, we have abundant studies highlighting intersections between pilgrimage or sacred travels and tourism, dating back to the 1970s, when Nelson Graburn (1977) penned his classic treatise on tourism as a sacred journey and Victor and Edith Turner (1978, p. 20) made their much-quoted observation that "a tourist is half a pilgrim if a pilgrim is half a tourist" (e.g., Badone and Roseman, 2004;Cohen, 1992;DiGiovine and Choe, 2020;Pfaffenberger, 1983;Smith, 1992;Timothy and Olsen, 2006). ...
... Anthropologists studying mobilities argue that such fieldwork needs to be mobilized, that is, moved away from synchronic studies of territorially bound culture to enable us to follow people on the move (e.g., Clifford, 1997;. Although many scholars researching mobile lives draw on mobile or itinerant ethnography (Schein, 2005(Schein, , 2002; see also Sheller and Urry, 2006, pp. ...
The chapter, co-authored by Kathleen M. Adams and Natalia Bloch, is an introduction to the volume "Intersections of Tourism, Migration, and Exile" published by Routledge.
... Porta Palazzo and its large open-air market have been described as a context where people "practice differences", experiencing the "everyday multiculturalism" produced by situated interactions, conflicts, and exchanges (Semi et al., 2009;Semi, 2008). This part of the city appears to be 'rooted in mobility' (Clifford, 1997). Various flows of people and goods have constituted its peculiar imagery of a borderland: the gateway to the city, a central yet already peripheral area, a symbol of Turin's identity but at the same time a segregated, marginal space full of inequalities. ...
Homemaking as a process can involve different generations of migrants, connecting multiple stories and scales of mobility: local, national, transnational. This is the case of many tenement houses in Porta Palazzo, a neighbourhood of Turin (Italy) characterized by long standing immigration and cultural diversity. The “biography” of these migrant houses is articulated by the memories of negotiations, conflicts and misunderstandings that have arisen year after year about the various dimensions of shared living. In this chapter, starting from an auto-ethnographic approach, I follow the network of relationships I have established through the everyday encounters with immigrant and native next-door neighbours. The self-reflection about the challenges of reciprocal hospitality is the starting point for an exploration of the formal and informal activities that the tenants organize in the large courtyard of the building, on the threshold between the external, public space of the city and the internal, private space of the building. The liminality of the courtyard offers the chance to make it a transversal space for initiatives that support conviviality, interaction and solidarity, fostering the aspiration to live together across difference.
... Perhaps this is an instance of an increasingly common form, related to and maybe even partly modelled on the world-wide web, as Richard Terdiman suggests is the case for memory more generally (2003). The connections made are not supposed as in any way inevitable but it is hoped that they will spark reflection and a sense of the vigour of these kind of 'contacts' (Clifford 1997). 'Connection' is conceptualised as movement, process and creative agency. ...
Memorylands is an original and fascinating investigation of the nature of heritage, memory and
understandings of the past in Europe today. It looks at how Europe has become a 'memoryland' - littered with
material reminders of the past, such as museums, heritage sites and memorials; and at how this 'memory
phenomenon' is related to the changing nature of identities - especially European, national and
cosmopolitan. In doing so, it provides new insights into how memory and the past are being performed and
reconfigured in Europe - and with what effects.
Drawing especially, though not exclusively, on cases, concepts and arguments from social and cultural
anthropology, Memorylands argues for a deeper and more nuanced understanding of the cultural
assumptions involved in relating to the past. It theorizes the various ways in which 'materializations' of
identity work and relates these to different forms of identification within Europe. The book also addresses
questions of methodology, including discussion of historical, ethnographic, interdisciplinary and innovative
methods. Through a wide-range of case-studies from across Europe, Sharon Macdonald argues that Europe is
home to a much greater range of ways of making the past present than is usually realized - and a greater
range of forms of "historical consciousness'. At the same time, however, she seeks to highlight what she calls
'the European memory complex' - a repertoire of prevalent patterns in forms of recollection and 'past
presencing'
The examples in Memorylands are drawn from both the margins and metropolitan centres, from the relatively
small-scale and local, the national and the avant-garde. The book looks at pasts that are potentially identity-
disrupting - or 'difficult' - as well as those that affirm identities or offer possibilities for transcending national
identities or articulating more cosmopolitan futures. Topics covered include authenticity, temporalities,
embodiment, commodification, nostalgia and Ostalgie, the musealization of everyday and folk-life, Holocaust
commemoration and tourism, narratives of war, the heritage of Islam, transnationalism, and the future of the
past.
Memorylands is engagingly written and accessible to general readers as well as offering a new synthesis for
advanced researchers in memory and heritage studies. It is essential reading for those interested in
identities, memory, material culture, Europe, tourism and heritage.
... These rewritings bring together the two symbols that, according to Soja (2001, p. 60), characterised the city in Egyptian writing systems: the cross, representing the crossing of paths and opposites, and the circle, representing the protection city walls offer citizens. In short, the opposition between roots and routes (Clifford, 1997). That is why I believe Bowles never revealed a colonialist attitude when he translated as we have seen in the examples mentioned above. ...
Este artículo se propone analizar las traducciones de Paul Bowles como un espacio de choque o de encuentro de culturas mayores y menores. Esas traducciones son el resultado de su prolongada y bien conocida estadía en Tánger. Se basan en los relatos de sus amigos marroquíes. Estas no son en absoluto traducciones ortodoxas. El presente artículo busca responder una serie de preguntas para demostrarlo: ¿Cuál es el texto fuente? ¿Quién es el autor? ¿A qué literatura corresponde el manuscrito redactado en magrebí? La reescritura que hace Bowles de los relatos contados por sus amigos marroquíes tiene tantos defensores como detractores. Revelan la identidad de Bowles en múltiples frentes, incluidas la sexualidad y la nacionalidad. Pero a la vez son políticos en cuanto revelan que las traducciones pueden estar en el centro de encuentros asimétricos entre personas y culturas.
... Globalization has made it easier for people to cross borders through travel, exile and other displacement activities [12]. People are broadening their horizons to develop a more powerful and diversified subject, forming what is called "incongruous cultural syntheses" by Clifford [13], as opposed to an identity derived from the physical affiliations of family and place. But what Wong is trying to convey through Ouyang Feng's monologues is a kind of disappointment after crossing border, a sense of hopelessness and helplessness based on the experience of nomadism. ...
... Like with place, there is no one definition of ethnography: in broad terms, it can be defined as a system of qualitative methods that aims at understanding how people eand more recently, people in relation to other species (Kirksey & Helmreich, 2010, van Dooren et al., 2016 e live in the world. Ethnography derives from a tradition in 19th and 20th Century anthropology that saw researchers embark on long (or short, as argued by J. Clifford, 1997) periods spent observing a specific community or social group. It investigates how people communicate, engage with and make sense of the world and shape and are shaped by social and cultural practices. ...
... Still, it was organised by citizens who wanted to protect a decaying building as they saw it as a cultural symbol of the region. The purpose of the intervention was to disseminate the importance of the site and thus promote its upkeep and prevent its destruction through what we recognise as a spontaneous 'heritagisation' process (Dicks 2003, 140) or even as what James Clifford would call 'museumification' (Clifford 1997), a commodified space of culture. ...
The Antofagasta region, now part of northern Chile, belonged to Bolivia until the so-called War of the Pacific (1879-1883). Since the end of the nineteenth century, with the irruption of foreign and national capitals, the area witnessed intense industrialisation and mining expansion. Industrial mining modified local communities' livelihoods, social practices, landscapes , and ecologies. Gatico (coast) and Ollagüe (highlands) were two mining centres that agglutinated a significant migrant workforce to produce copper and sulphur, respectively. Now dismantled, both peripheric extractive spaces form an 'industrial topology' structured outside the national margins. Abandoned industrial infrastructures and the chemical debris of mining activities reconfigure the current geopolitics of memory among local communities. Tensions and dissonances emerge from the touristic and economic 'museumification' of these sacrifice zones and their industrial ruins. ARTICLE HISTORY
... In drawing attention to how movement and encounters across borders and sites create meaning and value in particular places, that is, how Indian art accumulates value locally as a result of its global circulation, I show how "routes" produce "roots" (Clifford 1997). The focus of this chapter is actors and institutions in the Indian, and primarily, Mumbai art world. ...
This book explores the attribution and local negotiation of cultural valuations of artistic and art-institutional practices around the world, and considers the diverse ways in which these value attributions intersect with claims of universality and cosmopolitanism. Taking Michael Herzfeld’s notion of the “global hierarchy of value” as point of departure, the volume brings together six empirical studies of the collection, circulation, classification and exhibition of objects in present-day Brazil, China, India, Japan, South Africa and Indigenous Australia in light of Euro-America’s loss of global hegemony. Including reflections by a number of senior scholars, the chapters demonstrate that the question of valuation lies at the heart of artistic and art-institutional practices writ large – including museum practices, museum architecture, galleries, auction houses, art fairs and biennales.
... Os estudos sobre alimentação (food studies) constituem um campo em pleno crescimento e têm recebido importantes contribuições de estudos sobre transnacionalismo e diáspora, 1 os quais atestam importância de viagens, mobilidade, migração, fluxos e deslocamentos na construção identitária (CHAMBERS, 1994;BRAH, 1996;COOK and CRANG, 1996;CLIFFORD, 1997;VERVOTEC, 1999). Estes estudos mostram que pessoas, instituições e alimentos mantêm múltiplas conexões com mais de uma nação e que as formações diaspóricas formam o seu próprio sentido de identidade. ...
Estudiosos da emigração brasileira em diferentes contextos geográficos já apontaram para o papel singular que a comida possui na construção e manutenção da(s) identidades brasileiras em situações de deslocamento. Este texto apresenta algumas considerações retiradas de leituras, observações de campo e reflexões sobre as minhas próprias experiências gastronômicas como imigrante e pesquisadora brasileira em Londres. Os atos de comprar, preparar e comer alimentos familiares, quando se vive em outro país, podem mexer com emoções e memórias profundas estabelecendo uma conexão com outros tempos e lugares. Estas memórias podem trazer saudade de lugares, pessoas e experiências anteriores, incitando o desejo de voltar ao país de origem. Ou talvez estas lembranças sejam dolorosas, melhor que sejam esquecidas. Estas memórias formam, portanto, uma ponte entre o velho e o novo. A familiaridade proporcionada pela busca de ingredientes, o modo de preparar os alimentos e a maneira como são consumidos auxilia no processo de adaptação proporcionando que a pessoa se sinta em casa em um país estranho.
... Travel literature, recognized as a non-fiction sub-genre of literature, carries a number of meanings and reflects the travelers' experiences in the visited place(s) about which they inscribe their experience and their interaction with the peoples of these place(s)-by articulating their voices and expressing their reactions-through travelogues. James Clifford (1997) writes: ...
Elias Canetti’s (2009) the Voices of Marrakesh depicts a set of cultural features about Marrakesh city, Morocco. In such travel writing text, different are the issues of representation about the country which are discursively figured in negative perspectives. Relatedly, the gaze of the Westerner theoretically and practically helps target the extent to which the Moroccan landscape and identity are constructed. At this point, debates about the nature of concepts like the ‘civilized’, the ‘primitive’, and the ‘savage’ are very common and form the intellectual background for the travel writer. The dichotomy between center and periphery is highly examined in the present article since there are images or processes of decentralizing Morocco. Following post-colonial analytical approach, the current article problematizes the way the West represents Morocco and its cultural geography. Importantly, the article focuses on Moroccan geography which is given little if not no importance pretending that it is a deserted space where the uncivilized natives dwell. It serves nothing but fear and mystery. This paper serves as a basis for the readership to understand the way Morocco is portrayed by Canetti. By representing Morocco in different images, Canetti ideologically generates a socio-cultural discourse about Arabs and about Morocco in particular. By doing so, he confirms the fact that there is no innocent text including travel narrative.
... Wolch& Emel, (1998" noted "Neo-colonialism, often associated with the colonial past, continues to generate classes of self -interest among both "the West and the Rest" in, for example, regions of land and food shortage, where the very well of humans and threatened animal species may be at odds. According to Ashcroft (2001), it may be more beneficial to recognise that imperialism is a blend of explicit ideological programmes and unconscious "rhizome" patterns of unprogrammed interconnections and engagements," It is a new world order of mobility, rootless histories, and the paradox of global culture, according to James Clifford (1997). Bhabha (1994) noted that it, "entering the dominant discourse and estranging 'the basis of its authority-its rules of recognition" . ...
In the colonial era, the oppressed were labeled with different names by the oppressor and mostly, their identity was snatched. Their liberty was diminished, they were, criticized, and they were put under different barriers including language, culture, religion, and many others. And most of the people were manipulated. The present study tries to explore the postcolonial issues in modern novel Exit West. The present research uses textual analysis as a method of data analysis. For this purpose, selected passages have been analyzed for finding the postcolonial issues. In this study, post-colonialism has been used as a general framework. Different postcolonial writers include Bhabha’s (1994) mimicry, ambivalence, and Hybridity, and Edward Said’s (1995) stereotyping, otherness, and representation, which have been used. These issues are the issues of the countries once controlled by the oppressors that compel the protagonists to suffer.
... As for the issue of mobility as a counterpoint to migration, the distinction between the two can be understood through Deleuze and Guattari, whose nomad-sedentary model would position mobility and migration as fundamentally different categories in that migrants are also 'the sedentary' , only dis-placed (1987 [1980], 380-87; see also Braidotti 1994;Clifford 1997;Cresswell 1996;Malkki 1992). Voluntary long-term absence from sıla and/or affective distance from gurbet are thereby associated with the state of not being in one's right mind. ...
Until today, anthropological studies of locality have taken primary interest in local subjects leading local lives in local communities. Through a shift of conceptual emphasis from locality to location, the present volume departs from previous preoccupations with identity and belonging. Instead, Locating the Mediterranean brings together ethnographic examinations of processes that make locations and render them meaningful. In doing so, it stimulates debates on the interplay between location and region-making in history as well as anthropology. The volume’s deeply empirical contributions illustrate how historical, material, legal, religious, economic, political, and social connections and separations shape the experience of being located in the geographical space commonly known as the Mediterranean region. Drawing from research in Melilla, Lampedusa, Istanbul, Nefpaktos/Lepanto, Tunisia, Beirut, Marseille, and elsewhere, the volume articulates location through the overlapping and incorporation of multiple social and historical processes. Individual contributions are linked by the pursuit to rethink the conceptual frames deployed to study the Mediterranean region. Together, the volume’s chapters challenge strict geopolitical renderings of Europe, the Middle East, and North Africa and suggest how the ‘Mediterranean’ can function as a meaningful anthropological and historical category if the notion of ‘location’ is reinvigorated and conceptualised anew.
... The nomad trope, or its literal (quasi-) historical representation, contrasts with a sedentary (striated) existence. 5 A "sedentarist metaphysics", in Malkki's (1992) terms (that is history), takes for granted a hegemonizing norm that looks upon mobility or itinerant journeying (Clifford 1997) through the lens of place, rootedness, spatial ordering, and notions of belonging (Kabachnik 2009). Mobility has been the axis mundi of the nomads who have played a dynamic role in the early rise of civilizations and state formation (Rana 2018, p. 251). ...
This paper considers the political, geo-philosophical musings of Deleuze and Guattari on spatialisation, place and movement in relation to the religious nomad (wandering ascetics and reclusive forest monks) inhabiting the borderlands of Thailand. A nomadic science involves improvised ascetic practices between the molar lines striated by modern state apparatuses. The wandering ascetics, inhabiting a frontier political ecology, stand in contrast to the appropriating, sedentary metaphysics and sanctifying arborescence of statism and its corollary place-making, embedded in rootedness and territorialisation. It is argued that the religious nomads, residing on the endo-exteriorities of the state, came to represent a rhizomatic and politico-ontological threat to centre-nation and its apparatus of capture. The paper also theorises transitions and movement at the borderlands in the context of the state’s monastic reforms. These reforms, and its pervasive royal science, problematised the interstitial zones of the early ascetic wanderers in their radical cross-cutting networks and lines, moving within and across demarcated frontiers. Indeed, the ascetic wanderers and their allegorical war machine were seen as a source of wild, free-floating charisma and mystical power, eventually appropriated by the centre-nation in it’s becoming unitary and fixed.
Liberating Knowledge: Towards a new exhibition concept to increase international accessibility in anthropological museums of preserving societies.
Anthropological museums of preserving societies have a local and geographical limitation. In many cases, the knowledge generated and transmitted in the museum is accessible only through local visits to the museum's exhibitions or events. I propose a new approach to curatorial work that seeks to break down the boundaries of physical spatiality, given by the museum building and liberates things from their static and lifeless being in the vitrine. This is done by incorporating the things, or rather the self-produced replicas, into a global everyday context - the context of clothing. The thing acquires agency once again and can be experienced by visitors, who can interact indirectly with the thing through the wearers of the clothing. By reproducing things with methods of experimental archaeology, the approach established in western science "acting through thinking" is extended by a concept "thinking through acting". This is suitable as a strategy to recognise practical knowledge on a horizontal level, to create space for exchange with experts from source communities. In addition, the concept has another individualized access to a digital knowledge network, which can be entered by scanning a QR-Code on the clothing. The concept is grounded in current debates in preserving society-museums, such as restitution, provenance, aestheticization of things in the exhibition area and question the value due to singularity within the repositioning of ethnological museums.
Keywords
Museum, materiality, disciplinary boundaries and transdisciplinarity, agency, change and permanence, restitution, making anthropology, past - present - future.
What are the reasons behind the “scientific” positioning that anthropology had adopted since its origins up to a few decades ago? They were certainly cognitive reasons, but they were intertwined with political concerns, ideological frameworks and cultural references. The urge to gain academic legitimacy, reliance on “Western-centric” perspectives and the aspiration to build broad, universal knowledge all played a role. Another significant role was played by its involvement in the project and the projection of colonial supremacy. These are all implicit factors that started to take on an increasingly deliberate problematic form, and finally culminated in the “crisis of representation”, falling into the wide-open sea of post-modernism, in an effort to “give a voice” to those who, despite everything, still did not have one. The structure of anthropology, which was a Western projection and, inside the West, a projection of modernity on the domestic “pockets” of backwardness, was forced to change because it was challenged by the increasingly strong quests for pluralism and the consequent requirement to rethink its very organisation. In our essay, we present and sustain the many reasons at the basis of the actual quest for pluralism in anthropology.
Este libro está dirigido principalmente a estudiantes y profesores de antropología y Ciencias Sociales. Su objetivo es contribuir a estimular una agenda de investigaciones sobre la historia de la antropología y las Ciencias Sociales en el Perú, que permita una visión comparada sobre la disciplina en el Perú y América Latina, que tome en cuenta tanto su historia institucional e intelectual, así como sus vaivenes teóricos y políticos. Esta tarea es más urgente que nunca, pues desde al menos dos décadas, la comunidad de Antropología en el Perú está ausente de los debates y dilemas que atraviesan la disciplina.
This Will Not Be Generative attends to the semiotics of ecological writings via Caribbean literary studies and black critical theory. Closely reading texts by Donna Haraway, Monique Allewaert, and Lisa Wells, it exposes how the language of tentacles and tendrils, an assumptive 'we,' and redemptive sympathy or 'care' disguises extraction from black people and blackness. This often speculative rhetoric, abetted by fantasies of white communion with indigenous groups, contrasts with the horror semiotics of the films Get Out (2017) and Midsommar (2019), which unmask the antagonistic relationship between white survival 'at the end of the world' and blackness as compost.
This essay explores the multimodal translation of Scottish community oral cultures to cinema through a critical reflection upon aspects of the production and post-production of a feature-length documentary film, Mysterious Object. Guided by the work of cultural studies authors such as James Clifford and Stuart Hall, alongside reference to oral cinemas elsewhere in the world (such as the work of Apichatpong Weerasethakul in Thailand, indigenous filmmakers in North America, and the films of Gaston Kaboré and Ousmane Sembene in West Africa) reflection focuses upon some of the ironies, imbalances and contradictions inherent within the imperfect processes of transition when translating orality to screen. Discussion explores in particular the impact of cinematic translation upon changing experiences of time, the authority of the oral storyteller, and the manner in which an oral cinema may serve to articulate the collective imagination of the community.
This chapter addresses the interconnection of religion and displacement in a conflict-induced Syrian refugee context. After more than a decade of bloodshed and undissolved war, an unprecedented displacement crisis has led Syrians to comprise one of the largest refugee populations in Europe and elsewhere. Little research has discerned the complex role that religion, identity, and belonging play in shaping migratory patterns and experiences among Syrian refugees. Not least have these dimensions been absent concerning the ways in which lived experiences of religion inform both real and imaginary forms of temporal and spatial displacement contexts. In order to adequately capture the multidimensional and (dis)empowering aspects of religion in Syrians’ migratory experiences, this chapter argues for applying a dynamic trajectory lens in which the parameters of time and space are both experientially and existentially acknowledged. The research shows how trajectories embrace pivotal experiences spanning flight, refugeehood, and exile as multiple and overlapping migratory paths and horizons. Furthermore, it explores trajectories as mirroring a hybrid assemblage of memory practices through which the symbolic language of metaphors is narratively conveyed. By focusing on the spatiotemporal metaphors of utopia, dystopia, and heterotopia, this research thus attempts to map the storied landscape of Syrian refugee trajectories; an ambiguous realm in which religion, identity, and belonging fluctuate between both backward-looking as well as future-oriented processes.
This article builds on insights from both critical heritage studies and Indian Ocean studies to argue that there is a need to delve deeply into how, by whom, and why heritage is practiced. Empirically, the practice of afternoon tea in Penang (Malaysia) provides insights into habits, manners, and customs in order to explore heritage as a social practice. Drawing on ethnographic field research on the island of Penang in Malaysia, this article demonstrates how the multiple forms, as well as the changing production, practice, and preservation, of local cultural heritage are used to strategically and situationally create identities in dependence of the “other” and in response to a national heritage narrative. In contrast to what is nowadays often considered a colonial vestige, I maintain that these cultural heritage elements are not foreign but part of specific local cultural heritages.
The purpose of this chapter is to examine the role of religion and ritual in facilitating access to and security over land among migrants in peri-urban Zimbabwe. The chapter is based on ethnographic fieldwork carried out among Malawians settled in Lydiate, an informal settlement in Zimbabwe’s Norton peri-urban area. The study shows that though they are not the only sources of access to and security over land, religion and ritual-based forms of authority—the Nyau cult and witchcraft—play a role in land matters. Migrants turn to the enchanting, dramatic, yet dreadful Nyau cult to access and reinforce their ownership of land. Because it is feared and respected by adherents on account of its association with deathly symbols, the cult is able to yield and secure land for those who seek it in its name. Others secure their land against expropriation from fellow migrants through the eccentric means of witchcraft. The migrants do not choose these alternative forms of authority out of preference; very often there are no formal institutions that they can use. Legal courts and local authorities are often unsympathetic toward their interests. Thus, migrant squatter settlements have become dynamic spaces with novel forms of authority regulating access to coveted resources such as land.
This thesis explores the potential for ecolinguistic activism to act as a gateway for
experiential learning via the generation of site-dependent artwork related to place—
specifically, glaciers in Iceland. Through the exploration of non-conventional pedagogy within an artist’s context, the relationship between humans and glaciers unfolds in multidisciplinary art documenting long-term engagement with soundscapes, countermapping, travel wreading, and conversations with landscapes. Acoustic ecology provides sound education exercises through ear cleaning, soundwalks, and vocal improvisation, resulting in the participant’s increased awareness of listening as both sensorial practice and as comprehension. Countermapping and travel wreading offer nonconventional modes of dwelling within language and literature. Attempted conversations with landscapes situate the participant within a theatre of the rural, in which reciprocal perception shifts the relatability of linguistic category, emotional connection, and utility. The thesis’ main conclusion is that autoethnographic methodology demonstrates the effectiveness of pedagogy focused on transformative action, and documentation of artmaking
processes offers repeatable models that may result in action competence with the
power to alter a person’s notion of herself as a place-maker and of her interconnectedness with ecosystems in flux.
In this chapter we ask in which ways the planning of the Living Culture House by the First Nation of Nacho Nyäk Dun (FN NND) in the village of Mayo, Yukon Territory in Canada, corresponds to ideas of Indigenous planning. We highlight the importance of community-led, participatory planning for the creation of cultural infrastructure aiming at overcoming a colonial past and to indigenize the present while moving toward a future of collective
well-being, cultural vitality, and self-determination. We highlight the inclusive and participatory planning approach, which seeks to minimize the division between decision-makers and the community, and the fact that the FN NND has actively engaged in learning lessons from other examples while at the same time adhering to their own cultural protocols of consultation with
Elders and the wider community.
This chapter will explore the various layers Lai Xiangyin (Lai Hsiang-yin 賴香吟) portrays in her collection of short stories entitled The Translator (翻譯者) that maps out several turning points in the post-martial law era. These stories are listed mainly in chronological order and divided into four series, the first dealing with the progression that emerged after martial law was lifted, and the second the frustrations of the reform process. Series three moves away from the democracy movement in Taipei to the perspective of Tainan, an ancient city in south Taiwan. The fourth series offers a metanarrative to Lai’s fictions as well as a historiography of our time. Lai’s texts offer inspiring observations on Taiwan’s democratic movement: the history of the transition from authoritarianism to democracy; the history and internal conflicts of the opposition movement; and how the period looks when viewed from a different geographical vantage point. Most importantly, they show how literature, when done right, preserves time, and how a novelist can come to represent historical “truth.”
In this article a story of digital sharing is told. The focus is on a collectionof traditional Inuit material culture brought together on King William Islandover 22 months in 1903–1905 by Norwegian explorer Roald Amundsen. Today,shared interest in and concern for this collection centres the collaboration betweenthe Nattilik Heritage Centre in Gjoa Haven, Arctic Canada, and the Museumof Cultural History in Oslo, Norway. A digital sharing portal launched in 2017sets out to realise the space and framework for crucial collaborative practicesconcerning knowledge sharing and access to the material. The article discusses thisprocess, using Clifford’s perspectives on the contact zone (1997) as an intake todiscuss the construction and practice of this digital sharing site.
En la Conferencia sobre la Población y el Desarrollo (El Cairo, 1994) se incorpora el concepto de empoderamiento (la necesidad de que las mujeres adquieran poder, fuerza y autoestima) como requisito para un desarrollo equitativo entre los géneros. A partir de la 4ª Conferencia Mundial sobre la Mujer (Beijing, 1995) ese concepto adquiere impulso al adoptar de forma unánime los estados miembros de la ONU la Plataforma de Acción. Si el espacio social es una construcción desplegada en el tiempo y ha sido y es un ámbito en el que se desarrollan relaciones de poder, el accionar de las mujeres ha sido invisibilizado en la mayor parte de los estudios geográficos. Por ello consideramos como un desafío político su visibilización, tanto en el plano académico como en los distintos niveles de enseñanza, pues muy escasa ha sido en la mayor parte de los países hispanoamericanos la incorporación del estudio de las mujeres en los currículos escolares, incorporada como letra pero no como acción concreta.
This paper aims to explore how identity is both expressed and translated in texts from the National Museum of Ireland’s website. By compiling an aligned (English‑Spanish) corpus, we noticed that the use of adjectives as attitude markers and of passive voice have an impact on the way identity is expressed. As for the translation into Spanish, no significant omissions or additions have been detected, and the translated output resembles the English texts in terms of amount of information and implicatures. As a consequence of this, most Spanish-speaking readers may not fully understand the information present, since some political and historical facts are only partially explained.
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