Seite - 115 - in Mobile Culture Studies - The Journal, Band 4/2018

Mobile Culture Studies. The Journal 4 2o18 Graciela Susana Boruszko | Transliteratures 115 Transculturation is the answer to a limited comparison, from a position that self-described to a certain extent as superior, where parameters of inclusion and exclusion are established, or even within a comparative framework where “the other” is limited. Transculturation works towards assuring to count with a wealth of interdisciplinary “crossings,” with the intention of finding in this multiplicity of voices and parameters, a way to establish dialogues among all parties, in a neutral space where the objective is the dialogue. The displacement of the focal point of that which is primarily literary towards a cumulus of interactions that will contribute to establish an exchange much more robust and productive in a transnational, globalized world, is favored by technologies of communication already structured in a similar manner. In this way, the transculturality creates new spaces of interaction being of consensus or dis- sention or both simultaneously in nature. “The other” undergoes a transformation, becoming constantly in movement in such a way that presents himself as an irreproducible protagonist even when he would be called to participate in different transcultural exchanges. The simul- taneous interdisciplinary, plurivocal, “crossings” create an irreproducible nexus of temporal exchanges that are marked by fragility of consumption within the complexity of the multiple contributions to the establishment of a transcultural moment where the transliteratures find their apogee. This space without borders or obstacles calls for protagonists that find their perso- nal security in the freedom of knowing their own identity and enjoy the same freedom to invite “the other” to a hospitable dialogue as equals. Transliteratures show themselves in the open framework of an honest and loyal dialogue among all participants in the exchange since all have the objective to host and receive “the other” in their “otherness” thus favoring understanding and welcoming. Criticism and critical comparisons are excluded from this event given the fact that the aim is that through a humble approach “the self” arrives “to see” the other and at the same time, “the self” lets himself or herself be seen. The meanings handled in this encounter will be marked necessarily by the imprint of all participants since the “crossings” of interpretations will be much more frequent and more intense in the synchrony of their formulation. This synchrony is what avoids the duality of thought, perception and criticism leading to a dual reflection. This “third space” of inclusion is where a multidirectional dialogue can be accomplished. The imagination exercised in the conception of literatures that emigrate from a cultural sphere to another find in the transliterary and in the transcultural spaces the ideal context to unfold once again, the magic of imagination that had previously transgressed the borders of reality in order to establish itself in a more expansive dimension. The literary text that is interpreted in this non-dual space preserves and enriches the networks of meaning that escape what is structured in a duality, consummating itself in the relational conceptions of these networks of meaning. The text folds and unfolds itself offering hidden meanings to those that dare to cross the disciplinary or national boundaries in order to appreciate them in freedom, thus imitating the gestation of the text until the moment when it manages to impose itself to the writer as a reality, after proposing itself repea- tedly as the most suitable alternative to any other existent or emerging proposal. lugares de confrontación y transformación culturales” (Ortiz 2002: 10) being transformed and even to mark places of cultural confrontation and transforma- tion.” (Translation by the author)