The Location of Culture

Homi K. Bhabha's The Location of Culture 

These from the introduction:  

“Beginnings and endings may be the sustaining myths of the middle years; but in the fin de siècle, we found ourselves in the moment of transit where space and time cross to produce complex figures of difference and identity, past and present, inside and outside, inclusion and exclusion. For there is a sense of disorientation, a disturbance of direction, in the ‘beyond’: an exploratory, restless movement caught so well in the French rendition of the words au-delà - here and there, on all sides, fort/da, hither and thither, back and forth.” p 1

“Private and public, past and present, the psyche and the social develop an interstitial intimacy. It is an intimacy that questions binary divisions through which such spheres of social experience are often spatially opposed. These spheres of life are linked through an ‘in-between’ temporality that takes the measure of dwelling at home, while producing an image of the world of history.” p 13 




Music for March

Rachel's, Music for Egon Schiele

Miles Davis and John Coltrane, Live in Stockholm 

Coltrane, A Love Supreme

Dawn of Midi, Dysnomia live excerpt 


Forerunner Foray - Shabazz Palaces, Lese Majesty

Lay In a Shimmer - Pantha du Prince, Black Noise 

Imagined Communities

"The irony of these times is that as actual places and localities become ever more blurred and indeterminate, ideas of culturally and ethnically distinct places become perhaps even more salient. It is here that it becomes most visible how imagined communities (Anderson 1983) come to be attached to imagined places, as displaced peoples cluster around remembered or imagined homelands, places, or communities in a world that seems increasingly to deny such firm territorialized anchors in their actuality. In such a world, it becomes ever more important to train an anthropological eye on processes of construction of place and homeland by mobile and displaced people. 

Remembered places have, of course, often served as symbolic anchors of community for dispersed people. This has long been true of immigrants, who use memory of place to construct their new lived world imaginatively. "Homeland" in this way remains one of the most powerful unifying symbols for mobile and displaced peoples, though the relation to homeland may be very differently constructed in different settings. Moreover, even in more completely deterritorialized times and settings - settings not only where "home" is distant but also where the very notion of "home" as a durably fixed place is in doubt - aspects of ours lives remain highly "localized" in a social sense. We need to give up naive ideas of communities as literal entities (compare Anthony Cohen 1985) but remain sensitive to the profound "bifocality" that characterizes locally lived existences in a globally interconnected world and to the powerful role of place in the "near view" of lived experience (Peters, this volume)."

Beyond "Culture", Akhil Gupta and James Ferguson, from "Culture Power Place: Explorations in Critical Anthropology," Duke University Press 1997