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Borderland Selves: Rethinking Identity in Contemporary Global/Local Articulations
Unformatted Document Text:  could be also understood as the analysis of “traces” (Derrida, 1982), of “reverberations” (Bachelard, 1969) of events, episodes, and processes impinging into and mutually defining one another. The answer to the question of determination cannot be found then by looking at the global and the local as defined by a relation of opposition (that is, within the binary of oppression and resistance, cause and effect); but rather, by looking at the relational fields (with their corresponding constellation of effectivities) that are opened up and closed down at specific conjuctures, within specific global/local articulations. Thus processes and phenomena, identity and events, always exist as contingent global/local articulations. As such, global and local, universal and particular, are therefore – in terms of their effectivity – indistinguishable from one another at the point of intersection. But if this is the case, one may ask, how to explain – as the reality of many contemporary social struggles unequivocally show – that they are so often seen, experienced and invoked as separate, not to mention as in stark opposition to one another? The fact that global and local become distinct, identifiable, and thus separate within a phenomenological field or domain of experience, has to be thought in my opinion not as some intrinsic and preexisting separation between entities or contexts, but rather, as a separation that is contingent and therefore arises in particular conjuctures. In other words, it has to do with the location of actors at a certain conjucture where sometimes the incommensurability between certain paths, events or relationships becomes such – due to differences in their intensity, depth, effectivity and salience – that certain thresholds or boundaries are pushed or transgressed (whether symbolic or physical), thus making the coherences and boundaries they define Third World has moved West (or North, depending on where the dividing line falls) and has expanded so as to include even the remote parts of the First World. What is at stake is not only the hegemony of Western cultures, but also their identities as unified cultures. Third World dwells on diversity; so does First World. This is our strength and our misery. The West is painfully made to realize the existence of a Third World in the First World and vice versa. (98. Cited in Buell, 1994: 170).

Authors: Correa, Andres.
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could be also understood as the analysis of “traces” (Derrida, 1982), of “reverberations”
(Bachelard, 1969) of events, episodes, and processes impinging into and mutually defining
one another. The answer to the question of determination cannot be found then by looking at
the global and the local as defined by a relation of opposition (that is, within the binary of
oppression and resistance, cause and effect); but rather, by looking at the relational fields
(with their corresponding constellation of effectivities) that are opened up and closed down
at specific conjuctures, within specific global/local articulations.
Thus processes and phenomena, identity and events, always exist as contingent
global/local articulations. As such, global and local, universal and particular, are therefore –
in terms of their effectivity – indistinguishable from one another at the point of intersection.
But if this is the case, one may ask, how to explain – as the reality of many contemporary
social struggles unequivocally show – that they are so often seen, experienced and invoked
as separate, not to mention as in stark opposition to one another? The fact that global and
local become distinct, identifiable, and thus separate within a phenomenological field or
domain of experience, has to be thought in my opinion not as some intrinsic and preexisting
separation between entities or contexts, but rather, as a separation that is contingent and
therefore arises in particular conjuctures. In other words, it has to do with the location of
actors at a certain conjucture where sometimes the incommensurability between certain
paths, events or relationships becomes such – due to differences in their intensity, depth,
effectivity and salience – that certain thresholds or boundaries are pushed or transgressed
(whether symbolic or physical), thus making the coherences and boundaries they define
Third World has moved West (or North, depending on where the dividing line falls) and has expanded
so as to include even the remote parts of the First World. What is at stake is not only the hegemony of
Western cultures, but also their identities as unified cultures. Third World dwells on diversity; so does
First World. This is our strength and our misery. The West is painfully made to realize the existence
of a Third World in the First World and vice versa. (98. Cited in Buell, 1994: 170).


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