Cultural Intertextuality

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Our observations say that we ought to consider the notions of tradition/ translation and hybridism from two axes: the reflection on the processes of cultural production and the understanding of the identity articulations and negotiations that occur between the communities and the local power. In the articulation of the differences, a Third Space always comes to existence. From this perspective, popular culture should closely connect to the political field, emphasizing that the essential is the power relations that defines it (popular culture) in continuous tension with the dominant culture, as Hall (2011) frequently problematizes it. In the contemporaneity, we can observe the establishment of new contact zones, new translational movements, …show more content…

In the postcolonial perspective, the tradition - and its cultural products - whenever understood as something fixed in time, immutable, and set apart from the social and economic dimensions, may become infertile objects that do not assist the conquest of or the access to the social rights, revealing a closed vision of cultural identity (BHABHA, 2013). An essentialist look in pursuit of cultural authenticity may even hamper this access, even though it seeks the affirmation of these peoples' rights. Mota (2008) explains that in this process the traditional communities try to search for validation of its cultural capital for 'to prove' to the agencies that they have rights for the land. For that purpose, they may have to go in accordance with the expected image of an 'authentic Indian', using an essentialist gesture, which is grounded on a notion of "fixed pureness," over their own culture. Another aspect that needs to be taken into consideration, as Coast (2012) affirms, is the fact that the notion of multiculturalism may determine a practice that naturalizes inequity by confusing tradition and …show more content…

Two forms of universalism exist: the anti-differentialist universalism that operates through the negation of differences and the differentialist universalism that operates through the absolutization of differences. While the negation of differences happens from the norm of homogenization hindering contextual comparisons (for example, the cultural differences), the absolutization of differences occurs through the norm of relativism, which makes the differences incomparable for the absence of transcultural criteria. Clearly, during the colonization of Brazil and the first years of the Republic, the power expressed an anti-differentialist universalist posture, guided by exclusion and marginalization of the exploited peoples or even under an integrationist perspective in relation to a supposedly homogeneous national

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