Page - 118 - in Mobile Culture Studies - The Journal, Volume 4/2018

118 Mobile Culture Studies. The Journal 4 2o18 Graciela Susana Boruszko | Transliteratures to the multi-linearity of the transliterature that presents itself in a complex dialogue. Symbols, ideologies, traditions do not cease to redefine themselves in the freedom of these exchanges, accelerating the enrichment of the transliterature that does not cease to procreate and generate new meanings, new structures, where the verbs link and knit together, connect, dialogue, journey, wander, reflect, manifest, inside an axe of “traversing or cutting across,” proposing new ventures, the conquest of new spaces, the dynamo of an experience that mate- rializes while executing it while seducing to continue in the same line taking into account that the options are limitless. In this trajectory the objective is no longer the text that becomes an excuse or pathway because the destiny is now “the other.” This “other” never ceases to seduce, to incite “the self” to go to meet the “other,” to fascinate with a presence that is announced, suggested, imagi- ned, presenting itself as semi covered, that attracts without letting be completely apprehended. The journey towards this encounter continues within the phenomenology of the strange by an intermediary dialogue in order to establish both; that what is “belonging to the other,” and that which is “mine,” in a sort of communion where what is common will prevail after having enjoyed what was strange without neglecting to preserve the communion established. The term “communion” is associated with the religious sphere that combines in it the con- cepts of hospitality and having supper. This same meaning permeates the transliterary event since it acts as an invitation as well as a host to “break bread” with the other. In Genesis 14:18,19 there is the narration of the exchange in a transcultural space where the bread is the symbol of the communion between the two characters, Melchizedek and Abram that represent two “uni- verses” the spiritual realm and the real world realm. “Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, ‘Blessed be Abram by God Most High, Creator of heaven and earth.’” (Gen. 14.18-19, NIV) It is here, in this space of dialogue, where the borders between what belongs to the other and what is mine are erased without merging but rather becoming an opening, giving access to what was inaccessible. Study of Amé…Rick by Ahmed Ararou This narrative is part of the compilation of stories entitled La Puerta de los vientos. Narrado- res marroquíes contemporáneos. (Cerezales 2004) The title of the book that hosts the stories refers to a door located in the Almohad Walls in Rabat. “Hay, en la muralla almohade de Rabat, una puerta a la que llaman en árabe Bab Ruah, lo que podría traducirse al castellano como ‘puerta de los vientos,’ o también como ‘la puerta de los espíritus.’” (Cerezales 2004:11) “There is, in the Almohad Walls of Rabat, a door that is called in Arab Bab Ruah, that could be translated in Spanish “the door of the winds,” and also as “the door of the spirits.” (Translation by the author)