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in mobilization around the future of the concealed groups; by effective
regulation of para-statal organizations such as missionaries and advocacy
NGOs; by the implementation of enforceable cross-border protocols for
addressing the starkly asymmetrical relations that already exist with the
concealed bands; and by the immediate titling and policing of an ances-
tral territorial base large enough to allow for their continued survival in
the manner which they so choose. At the same time, it is acutely obvious
to me that there is insufficient political will in Paraguay for any of this
to occur.
After all these wanderings and years, I am left with my cocreated
conceptual fantasies, in which culture is not a form of being restricted
to the accuracy with which an a priori tradition may be replicated, but
rather is a kind of becoming constituted through gaining and exercising
the capacity to continually reset the terms of self-production and self-
transformation. In these terms, “culture as becoming” requires meanings
that are intrinsically unstable, fluid, and based on rotational social time.
Humanity is thus not located in any biological essence or in reproducing
any given formal practice but in the capacity to manage and objectify
the terms of instability itself.
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