Otherworlding: Othering Places and Spaces through Mythologization (original) (raw)
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Other Possible Worlds - Introduction
Between, 2024
Introduction to special «Between» issue Other possible worlds. The issue Other Possible Worlds (Theory, Narration, Thought) aims to investigate fiction and its frontiers, objects of critical and theoretical attention, starting from the central position they occupy in the conceptual, aesthetic, and methodological debate – for the 20th Century as well as at the beginning of the 21st. The boundaries between fiction and non-fiction disclose connections with the invention of possible worlds in literary and artistic texts in general: utopias, eutopias, dystopias, and anti-utopias, whose peculiar strategies make them identifiable in representations and writings. The sheer number of studies and investigations focused on the relationship between fact and fiction in the last decades calls for a multidisciplinary dialogue to deepen the different meanings, messages, and aesthetic forms developed, especially in the literary field.
This book analyses the ways of conceptualising and interpreting the interaction between the physical and metaphysical worlds in Polish folklore. The linguistic and anthropological analysis offered in this study focuses primarily on myth, ritual and symbol as reflected in language (dialect lexis, phraseology, speech acts). Employing the methodology and analytical tools of cognitive linguistics (preconceptual image schemas, cognitive scene, profiling of concepts, development of cognitive paths), the author reconstructs the mental patterns at the heart of mythical thinking, linguistic actions and symbolic meanings, which reflect universal conceptual schemas and may serve as models for intercultural studies.
Lisa Mara Batacchi. The Time of Discretion, 2020
If we live among the ruins, how is the world of others? How much subjectivity plays in the construction of other identities? Globalization as a rebuilding or a despondency tool? What role art can play within this context? Here I introduce a specific position between faith and nostalgia, throughout a trip to Mongolia and the remote areas of South China.
Journal of Language, Literature and Culture, 2016
Crossing spiritual boundaries: encountering, articulating and representing otherworlds
There is a growing critical social science literature around contemporary expressions of alternative spirituality. However, this literature appears to have overlooked a core feature of these spiritual experiences. For many contemporary alternative spiritual practitioners, spirit plays an active and ever present role in their everyday lives and relationships. However, the critical social science discourse has failed to adequately engage with this. Instead the dominant approach has been to suggest spirituality today is about a personal journey to the divine within, usually sustained by the purchase of widely available protean commodities such as crystals, Buddhas and weekend retreats. In this discourse the 'spirit' at the heart of spirituality has effectively been killed. It is my belief that this is in part a reflection of the inability of social science to encounter, articulate and represent such otherworldliness. Based on my experiences of participatory fieldwork with individuals and groups engaged in a wide range of spiritual practices, I suggest critical social science needs to be able to engage with the enchanted worlds which arise out of many contemporary spiritual experiences with respect, sensitivity and a little creativity. These practitioners are actively seeking connections between 'this' world and 'otherworlds' and it is time for critical social science to acknowledge the 'extra-geographies' that arise out of this. In this paper I reflect upon the methodological implications of this, and present a conceptual framework which might help us to articulate and represent the spatialities of these very enchanted spiritualities.
Paradise Lost and the Dream of Other Worlds
2011
The doctrine of plural worlds is an ancient concept which received a new lease on life as a result of developments in astronomy in the sixteenth century. In his epic Paradise Lost, John Milton repeatedly references this idea. Milton uses the concept of plural worlds in two distinct forms: at the literal level, he invokes the possibility of plural worlds within the created universe of the poem, and on a more metaphorical level, he invokes the possibility of the existence of several distinct but overlapping worlds. This paper seeks to consider how and why Milton uses this idea in the ways he does. [
The Memory of the Other (cat. exhibition), Museo de Arte. Universidad Nacional de Colombia, Bogotá. , 2008
In spite of the negative aspects of the processes of homogenization that it has generated, globalization can be understood as a ‘machine’ or a ‘technology’ that helps to broaden our horizons by providing routes which connect us to other societies, other peoples, other ways of thought. It does so not only through the traditional or electronic media but through what Appadurai calls ‘mediated experiences’, ranging from travel and migration to experiences derived from dialogue, that is, ‘dialogical experiences’ . Therefore, globalization ceases to be an external, abstract, distant process which is always changing its coordinates and may even arouse fear, to become a vehicle – certainly with utopian elements – that broadens and projects horizons, expectations and local aspirations. It is then that we can speak of a ‘production of locality’, which is by no means innocent, and which may cause violent confrontations between the ‘two faces’ of globalization mentioned above. The local ceases to be something inert acted on by global forces to become something given which requires agency, purpose, vision, design: in Appadurai’s words, this is, more than anything else, a process and a project . We can then understand the local not as a spatial structure, but as a ‘structure of feeling’, as Appadurai proposes, following Raymond Williams , a critic known especially for his contribution to the ‘Marxism of subjectivity’. The equivalent of this subjectivity is, for Appadurai, the role granted to the imagination, which he describes as something more than an individual faculty or a mere mechanism to escape the real. ‘Imagination’ would, therefore, be a collective instrument to transform the real, to create multiple possible horizons. Hence the ‘production of locality’ should be considered as a work of imagination rather than as a social construction. “Of course locality has a spatial dimension, a scalar dimension, a material dimension and a kind of embodied dimension, but I want to infuse them with the idea that in the world in which we live the imagination can actually reach into multiple scales and spaces and forms and possibilities. These then can become part of the toolkit through which the structure of feeling can be produced locally. Locality, in the end, may still have something to do with scale and place, and with the body (and without that it loses all its meaning) – but with the difference that the horizons of globalism, through media and the work of the imagination and migration, can become part of the material through which specific groups of actors can envision, project, design and produce whatever kind of local feeling they wish to produce .