Page - 114 - in Mobile Culture Studies - The Journal, Volume 4/2018

114 Mobile Culture Studies. The Journal 4 2o18 Graciela Susana Boruszko | Transliteratures “Caminante, son tus huellas el camino, y nada más; caminante, no hay camino, se hace camino al andar. Al andar se hace camino, y al volver la vista atrás se ve la senda que nunca se ha de volver a pisar. Caminante, no hay camino, sino estelas en la mar.” (Machado 2006:34) “Transculturación e interculturación son conceptos que aparecieron siguiendo los pasos del término aculturación y como reacción contra él, para expresar las nego- ciaciones interacciones e intercambios com- plejos entre individuos y grupos en situación de contacto. En los años 40, el antropólogo cubano Fernando Ortiz propuso el uso de la palabra transculturación para los objetos amerindios que no sólo fueron preservados en la cultura de origen, sino adoptados y desarrollados en la cultura receptora euro- pea, noción que ha sido recuperada por los estudios literarios para designar aquellas palabras e ideas que atraviesan las culturas y las transforman, o incluso para marcar los “Wanderer, your footsteps are the road, and nothing more; wanderer, there is no road, the road is made by walking. By walking one makes the road, and upon glancing behind one sees the path that never will be trod again. Wanderer, there is no road-- Only wakes upon the sea.” (Translation by the author) “Transculturation and interculturation are concepts that emerged following the steps of the term acculturation and as a reaction against this last one, in order to express the complex negotiations, interactions and exchanges among individuals and groups of individuals that found themselves in contact with others. In the 40s, the Cuban anthropologist Fernando Ortiz proposed the use of the word transculturation in rela- tion to the Amerindian objects that were not only preserved in the original cultures but adopted and developed in the Euro- pean receiving culture. This notion was recuperated by the literary studies to spec- ify the words and ideas that cross cultures This same image is found again in the biblical narrative in the New Testament. The physi- cal tabernacle of the Old Testament that hosted the divine presence and the human presence simultaneously becomes from a geographical, external place to an intimate place inside the individual. Jesus is presented as the Word. “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” (John 1:14 New International Version (NIV)) This image of the incarnation of the “Word” is related to the image of the reader that while being in an external space during the reading activity, he or she creates an internal space for the reflection establishing “the self” as an image of a “literary tabernacle.” This literary space is a representation of a space dedicated to accomplish a specific task within the framework of an exchange, taking place in a definite space and time that Bhabha described as “hybrid.” Within this dialogue and exchange there are three phases as defined by the Latin American theorists Angel Rama and Fernando Ortiz.