Thursday, June 26, 2008

global village

global village: aldea global

Segun wikipedia, "es un término posiblemente acuñado por el sociólogo canadiense Marshall McLuhan. Este concepto se refiere a la idea de que, debido a la velocidad de las comunicaciones, toda la sociedad humana comenzaría a transformarse y su estilo de vida se volvería similar al de una aldea. Debido al progreso tecnológico todos los habitantes del planeta empezarían a conocerse unos a otros y a comunicarse de manera instantánea y directa."

Of course lots of people don't have that kind of access. As one of my favorite geographers, Cindi Katz, argues, while the world is getting smaller for some, it's becoming much larger for others (see the recent hardening of Fortress Europe).

But really I blogged this term because I'm still mulling over vereda. Thanks to all who have commented on that post. My current favorite is rural township, but I'd love more thoughts. Anyways, when I saw aldea global in the paper the other day it struck me that it's odd that aldea seems to only get used figuratively in Colombia.


ana said...

Hi again, this is a rather unrelated question, but I was just reading your recent article in the ACME journal and wondered about the use of 'por' and 'para'. As you note on p.293, one of your collaborators saw herself as working 'por' Guatemalans who had been murdered by SOA trained soldiers. As you note, 'por' assumes a rather substitutive/charity style logic of doing 'for' others ... I wonder if 'para' could be an alternative, connoting a relationship 'towards' rather than 'for' ....? It could also be an alternative to 'con' I suppose. (In case you can't tell, I'm also working on the question of 'decolonising solidarity' - and using Diane Nelson's work too!)

Sara Koopman said...

the recent article Ana is referring to is at the bottom of the page at
(in both Spanish and English)

both abstracts below


Imperialism affects “here” as well as “there”. White middle class women have historically gotten out of the home and gained more of a Self by being good helpers, classically as teachers and missionaries. In this role they consolidated empire’s power, often unintentionally. Today the good helper role is being wiedley used, not only by white women, to work against empire. Yet this master’s tool is toxic. It may appear to take tiles off the house, but it reinforces the systems of domination that prop up empire. Those of us who struggle against empire must also struggle against the imperialism within ourselves. This analysis of ways to decolonize solidarity work is grounded in the movement to close the School of the Americas [a U.S. army training camp] and a collaborative theorizing process with white middle class women prisoners of conscience. This work engages in alter-geopolitics, working to build another world.

Imperialismo Adentro:
¿Pueden las Herramientas del Amo Derribar el Imperio?

El imperialismo afecta tanto el ‘aquí’ como el ‘allá’. Mujeres de clase media y blancas han históricamente salido de su hogar y logrado ser más un ‘Sujeto' siendo buenas ayudantes, típicamente como maestras y misionarias.

En este papel han consolidado el poder del imperio, a veces sin intención. Hoy en día el papel de buen ayudante se usa ampliamente, no solamente por mujeres blancas, para trabajar en contra del imperio. Pero estas herramientas del amo son tóxicas. Puede parecer que estamos quitando tejas de la casa del amo, pero en realidad reforzamos así los sistemas de dominación que son los pilares del imperio.

Nosotros que combatimos el imperio debemos también luchar contra el imperialismo dentro de nosotros mismos. Este análisis de maneras en que se podría descolonizar el trabajo de solidaridad tiene raíces en el movimiento para cerrar la Escuela de las Américas (un campo de entrenamiento del ejército Estadounidense) y en un proceso de teorización en colaboración con prisioneras de consciencia blancas y de clase media. Este trabajo hace ‘alter-geopolítica’, trabajando para construir otro mundo.