Suchergebnisse

"This paper reflects on the issues that were brought
to the Roundtable on Hermeneutics and Translocality
held at the ZMO in 2006. I review the successive
ways in which I have drawn on the hermeneutic
philosophical tradition as an anthropologist,
emphasing the ethical dimension. Translocality
heightens the hermeneutic problem but does not
radically change it; it may entail recognizing that
everything is always already pretranslated. In reflecting
on the task and means of anthropology, I
briefly juxtapose Gadamer's admirable deference
or modesty to Ricoeur's dialectic of appropriation
and distanciation and to what Cavell calls the arrogation
of voice." [author´s abstract]

The Americas offer a peculiar stage for translocal methodologies. If we agree that the products of Chinese American culture—which, in the course of the last 170 years of interaction, has evolved into a unique, American, phenomenon—can not be labeled as "Made in China," then contemporary Chinese medicine in the Americas cannot legitimately be perceived solely as an 'import.' Beyond doubt, phenomena such as the emergence of the American College of Traditional Chinese Medicine at the California Institute of Integral Studies testify to the fact that the once 'exotic' forms of therapy are now being granted a status parallel to those developed throughout the history of Western medicine. Increasingly, as translocal, they are becoming recognized as non-foreign elements of the glocal culture. Similarly, the exploration of the physical world, which, to an experienced dancer of Bharatanatyam, Odissi, or any other of the dominant forms of the classical Indian dance is an obvious function of his or her own experience of the 'body-in-the-world,' has, translocally, opened up an altogether new space of profound understanding of ourselves in our environment. It is not about the fashionable, politically correct, 'openness to other cultures'; it is about the opening up to a parallel meditative experience of the "bodymind," which neither excludes nor isolates the sphere of emotions from the reality of what-is-being-experienced. Or, to express it in terms more easily comprehensible to a Western reader, dance may prove to be a methodology (not just a method) serving the purpose of a more profound understanding of the complexity and unity of the universe, and a language to express this understanding. Making the most of available traditions might produce much greater benefits than remaining locked within just one, Western, Anglonormative, library of concepts. In the context of the ongoing debate on transnational American Studies, the article offers an insight into how the worldwide studies of the Americas and translocality intersect, and how such a perspective may contribute to the multifaceted process of the decolonization, understood both literally and intellectually.

Abstract
This article reviews Gin Müller's play Trans Gender Moves, arguing that it has translation, on several levels and in its broadest sense, at the core of its themes and aesthetics. Based on the performers' real-life stories, Trans Gender Moves is about what it might mean to live in transition between and across genders, but also languages, cultures, and times. With a departure from their own translational experience as an audience member, the author looks at how the play connects translation to interpretation and discusses how the stage is crafted into a "translation site," or "translocality," where the overlapping places, times, and languages of the performers' everyday lives are explored. It is crucial to the politics of Trans Gender Moves that all the actors, as well as the director, have themselves experienced living trans lives and that the play, by telling the life stories in the words of the people who lived them, brings trans voices into the realm of authority. Moreover, it is especially noteworthy that the performers and the audience are involved in a form of engagement that begins from multiplicity. The author suggests that the play might be used to further reflect on the challenge of how we are to escape monolingualism in transgender studies.

The Americas offer a peculiar stage for translocal methodologies. If we agree that the products of Chinese American culture—which, in the course of the last 170 years of interaction, has evolved into a unique, American, phenomenon—can not be labeled as "Made in China," then contemporary Chinese medicine in the Americas cannot legitimately be perceived solely as an 'import.' Beyond doubt, phenomena such as the emergence of the American College of Traditional Chinese Medicine at the California Institute of Integral Studies testify to the fact that the once 'exotic' forms of therapy are now being granted a status parallel to those developed throughout the history of Western medicine. Increasingly, as translocal, they are becoming recognized as non-foreign elements of the glocal culture. Similarly, the exploration of the physical world, which, to an experienced dancer of Bharatanatyam, Odissi, or any other of the dominant forms of the classical Indian dance is an obvious function of his or her own experience of the 'body-in-the-world,' has, translocally, opened up an altogether new space of profound understanding of ourselves in our environment. It is not about the fashionable, politically correct, 'openness to other cultures'; it is about the opening up to a parallel meditative experience of the "bodymind," which neither excludes nor isolates the sphere of emotions from the reality of what-is-being-experienced. Or, to express it in terms more easily comprehensible to a Western reader, dance may prove to be a methodology (not just a method) serving the purpose of a more profound understanding of the complexity and unity of the universe, and a language to express this understanding. Making the most of available traditions might produce much greater benefits than remaining locked within just one, Western, Anglonormative, library of concepts. In the context of the ongoing debate on transnational American Studies, the article offers an insight into how the worldwide studies of the Americas and translocality intersect, and how such a perspective may contribute to the multifaceted process of the decolonization, understood both literally and intellectually.

The world in which we live is crisscrossed by multiple flows of people, information, non-human life, travel circuits and goods. At least since the Sixteenth Century, the Americas have received and generated new social, cultural and product trends. As we see through the case studies presented here, modern literature and dance, the industrialization of food and the race to space cannot be historicized without considering the role the Americas, and particularly the United States, have played in all of them. We also see, at the same time, how these flows of thought, art, science and products emerged from sources outside the Americas to then take root in and beyond the United States. The authors in this special volume are devising conceptual tools to analyze this multiplicity across continents and also at the level of particular nations and localities. Concepts such as cosmopolitanism, translocality and astronoetics are brought to shed light on these complex crossings, giving us new ways to look at the intricacy of these distance-crossing flows. India, perhaps surprisingly, emerges as an important cultural interlocutor, beginning with the idealized, imagined versions of Indian spirituality that fueled the romanticism of the New England Transcendentalists, to the importance of Indian dance pioneers in the world stage during the first part of the twentieth century and the current importance of India as a player in the race to space.

"Rising levels of global inequality and migrant flows are both critical global challenges. Set within the Southeast Asian nation of Cambodia, 'Going Nowhere Fast' sets out to answer a question of global importance: how does inequality persist in our increasingly mobile world? 0Inequality is often referred to as the greatest threat to democracy, society, and economy, and yet opportunity has apparently never been more accessible. Long and short distance transport - from motorbikes to aeroplanes - are available to more people than ever before and telecommunications have transformed our lives, ushering in an era of translocality in which the behaviour of people and communities is influenced from hundreds or even thousands of miles apart. Yet amidst these complex flows of people, ideas, and capital, persistent inequality cuts a jarringly static figure. Going Nowhere Fast brings together a decade of research to examine this uneven development in Cambodia, making a case for inequality as a 'total social fact' rather than an economic phenomenon, in which stories, stigma, obligation and assets combine to lock social structures in place.0'Going Nowhere Fast: Inequality in the Age of Translocality' speaks from an in-depth perspective to an issue of global relevance: how inequality persists in our hypermobile world. Focusing on pressing issues in Cambodia that resonate beyond, it investigates how human movement within and across the nation's borders are intertwined with societal threats and challenges, including of precarious labour and agricultural livelihoods; climate and environmental change; the phenomenon of land grabbing; and the rise of popular nationalism."

Drawing on case studies mostly from Asia and Africa, this book reconsiders the increasing interconnectedness between world regions from a perspective of 'translocality'. It suggests a more comprehensive reading of processes often simplified as 'global', very recent, unidirectional, and 'Western'-dominated.