Culture sits in places: reflections on globalism and subaltern strategies of localization
Section snippets
Introduction: culture and the marginalization of place1
The question of “place” has been newly raised in recent years from a variety of perspectives — from its relation to the basic understanding of being and knowing to its fate under globalization and the extent to which it continues to be an aid or a hindrance for thinking about culture and the economy. This questioning, of course, is not coincidental; for some, placelessness has become the essential feature of the modern condition, and a very acute and painful one in many cases, such as those of
Culture sits in places: the avatars of place in recent anthropological literature
The disregard of place in Western theory and social science has been most pointedly stated by phenomenologists. For philosopher Edward Casey, this disregard has been endemic and long-standing. Since Plato, Western philosophy — often times with the help of theology and physics — has enshrined space as the absolute, unlimited and universal, while banning place to the realm of the particular, the limited, the local, and the bound. Seventeenth and eighteenth century philosophers, from Descartes to
Place, the local and the global
Local knowledge is a mode of place-based consciousness, a place-specific (even if not place-bound or place-determined) way of endowing the world with meaning. Yet the fact remains that in our concern with globalization place often drops out of sight. A handful of recent works try to move beyond this paradox by working through some of the epistemological traps that constrain theories of globalization. At the same time, they provide elements for thinking beyond development — that is, for a
Social movements and subaltern strategies of localization13
The Pacific region of Colombia is a vast rainforest area about 900 km long and 50–180 km wide, stretching from Panama and Ecuador, and between the westernmost chain of the Andes and the Pacific Ocean. It is known as one of the “hot spots” of biological diversity in the world. Afro-Colombians, descendants from slaves brought beginning in the sixteenth century to mine gold, make up for about 90% of the population, with indigenous peoples from various ethnic groups accounting for about 5% of the
Place, difference, and the politics of scale
What are the prospects for defense of place projects such as that of the Colombian Pacific? It is important to tackle this question in a general way before concluding. For Dirlik, the survival of place-based cultures will be insured when the globalization of the local compensates for the localization of the global — that is, when symmetry between the local and the global is reintroduced in social and conceptual terms and, we need to add, when economic and ecological difference are similarly
Conclusion
It might seem paradoxical to assert that the identities that can been as emerging in the cultural–environmental domain today might simultaneously be attached to place and most open to what remains unimagined and unthought in biological, cultural, and economic terms. These identities engage in more complex types of mixing and dialectics than in the most recent past. The dynamic of place, networks, and power at play today in many ambits suggests that this is the case. Subaltern strategies of
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