Seite - 113 - in Mobile Culture Studies - The Journal, Band 4/2018

Mobile Culture Studies. The Journal 4 2o18 Graciela Susana Boruszko | Transliteratures 113 funciones o papeles desempeñados en la vida social. El carácter indirecto de muchos intercambios actuales lleva a identificar rel- aciones terciarias, mediadas por tecnologías y grandes organizaciones. (…) …las rela- ciones cuaternarias, en las que una de las partes no es consciente de la existencia de la relación: acciones de vigilancia, espionaje, …” (García 2009:29) als, and secondary relations, that happen between functions or social roles. The indi- rect nature of many current exchanges help to identify TERTIARY relations, using technologies and big organizations as the medium. (…) … the quaternary relations, where one side is not conscientious of the existence of the relation: like in espionage or surveillance…” (Translation by the author) In the same way, the contexts of the crossing of cultures and literatures could present a great variety of manifestations. Some of them can become conflictive or cordial or even opposing, but what matters is the “crossing” from one culture to another or several others. These crossings mark the take off of one literature to translate from a culture of origin into another culture that is going to host this literature. Being at the threshold of a new culture, it allows the participants to meet in a territory that is going to be defined within the frame of “the meeting” and not within the differences that each participant brings to the literary event. The expectations are thus centered in the “encounter” and not in marking the differences that would generate a series of judgments that would interrupt the process of approaching “the other.” This literary process of approaching and conviviality reflects the biblical encounters in the tabernacle. The physical characteristics of the tabernacle in the Bible denoted great attention to symbolic detail nonetheless the artistic aspect carried also great importance because they had color, texture and design. All the components of the design conformed a unity that did not correspond to a strategy of achieving uniformity, but rather to an effort to stimulate the encounter between the participants that belonged to two different spheres, the human and the divine. This encounter allowed them to share for a limited time, and after that, each one will go back into their own worlds of origin. This encounter was organized around a ritual where both parties would prepare themselves for it. Both parties knew what was required from them beforehand, since they were taking into account the difference in power and hierarchy. The biblical tabernacle, that was a temporal residence, serve as a reference to the literary residence or a cinematographic production where thoughts or ideas are lodged until they are shared in an open reading or viewing or in an active exchange of impressions and opinions. The tripartite construction of the tabernacle helped to separate the times and spaces that guided the agreed approaching process of both parties. The intercultural spaces, in the same manner, establish times and processes where there is a “coming together” in the reading activity that is where the understanding takes place, then there is a reflection where there is a pondering on what is in front of the reader, and finally there is a conclusion of summary thoughts where what was known before and what is incorporated as new are capitalized. In this way, during the encounter there is a merge of “what was previously known,” “what was received as new,” and “what prospered in the mind of each receiver.” Thus, the balance is not a mathematical one but constitutes a process of “approaches” to the “other”, being it “the other thinking” or “the one being described in the text” in order to arrive to a point of temporal conviviality that will leave footprints on both parties. Antonio Machado explained this process in poetic form: