Straits/Estrechos (ATOPIA no. 11 - 11/2007)
Neoliberal rhetoric would have us believe that we are living
in a borderless world of free circulation; a world in which goods and persons
may migrate and fluctuate across the globe almost as if they were particles
striving for perfect distribution in perfect homeostatic aggregations. However, the exchange of goods (both material
and immaterial), of means, and of people across very real physical geographies
hardly corresponds to such an image. The
flows of global goods and humans converge at certain physical and systemic
straits where these fluxes condense, swell, bottleneck, and become
tangible. The geophysical limitations of
these maritime and terrestrial straits do not simply indicate that a global
market past physical restriction has yet to be fully realized; they are also
the guarantors of that market despite the inequalities it produces.
Often enough, straits imply a political canalization and
thus become an instrument of identification and selection, which itself has a
long history. After the initial euphoria
of the age of discovery, passengers leaving for the New World
from Spanish ports of call had to go through precise identification practices
as early as the mid-16th century, practices that their European
descendants renewed in the 20th century when they were gathered at
entry-points like Ellis Island.
Thus, since the early modern period, the more geographical
mobility has become available, the more its political implications have become
evident. Suez
and Panama not
only stand for further achievements on the way to unimpeded world-wide
circulation, they have also become markers of strict regulation. These narrows —zones of passage and transit
spaces that simultaneously circumscribe and restrict exchange— ought to be part
of our attention now even more than ever, as they are the place where the
actual mechanisms of globalization become visible. Invited artist: Yto Barrada (Tangier) Illustration: From the Series "A Life full of Holes - The Straits Project" (2003)
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To Canalize is to Colonialize. The Saint-Simonians Invent Modernity |
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Written by Sebastian Gießmann (Berlin)
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Paris, around 1830: A few young both romantic and industrial men, influenced by the thought of economist Henri de Saint-Simon, try set up an utopian program of social change through technology. If the influential political ideas of the Saint-Simonians are well known, far less so are their involvement in the French colonialism where they became influential politicians, military leaders and entrepreneurs. Saint-Simons social utopia of thorough communication is paradoxically realized through the main entrepreneurial breakthroughs, namely Suez and Panama where canalization proves to be the most effective mean of colonization. |
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Ellis Island oder Das Vorzimmer zur Freiheit |
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Written by Ute Sperrfechter (Paris)
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Zwischen 1892 und 1954, als das System endgültig abgeschafft wurde, kamen Millionen europäischer Einwanderer über Ellis Island, wo entschieden wurde, ob sie in die USA einreisen dürften oder zurückgeschickt würden. An den Amateurphotographien von Augustus F. Sherman, dem Sekretär des Commissioners von Ellis Island, wird die Tragik der einzelnen Schicksale sichtbar, die in diesen typologisierenden Bildern ihrer Singularität beraubt werden. |
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Straits: 8-Bit Resolution |
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Written by Richard Smyth (Bradford)
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Using the definitions for “strait” in the Oxford English Dictionary as a generative tool, Richard Smyth composed eight fragments or “bits” guided by the polysemous wandering of the word’s various meanings. With connotations ranging from garments and signification to contract law and scrupulous morality, in addition to the standard associations with nautical exploration and narrow boundaries, the rich fabric of the word points to a way of thinking about thinking that may reflect the various impasses that a flat world presents to its denizens.
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Channelling – The Suez Canal and the Strait of Gibraltar |
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Written by Valeska Huber (Konstanz/Harvard)
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The historian Valeska Huber analyzes how Port Said on the edge of the Suez Canal was the place of a rite de passage around 1900 where nevertheless, beyond all the belle époque's ideals of free travelling, the emergence of a new kind of globalized channelling becomes visible. She then moves to Gibraltar which, hundred years later and on the other end of the Mediterranean, has become the new stereotypical rite de passage for young European tourists experiencing the easily available exotic, while in the other direction it symbolises the barrier between Africa and Europe, policed through an EU commissioned coastal guard. |
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Prisonniers du passage. Pour une ethnographie des zones d’attente |
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Written by Chowra Makaremi (Montréal)/Olivier Aubert (Paris)
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A partir d'un travail de terrain mené sur les zones d'attente aux frontières des pays occidentaux, l'anthropologue Chowra Makaremi s'interroge sur le paradoxe que constitue le projet d' “enfermer des personnes dans les frontières”. Son texte se développe en écho au travail documentaire du photogrape Olivier Aubert sur la Zone d’Attente pour Personnes en Instances
(ZAPI) de l’aéroport de Roissy Charles de Gaulle. |
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Wireless Estrecho. The Strait as a political laboratory |
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Written by Colectivo Fadaiat (Gibraltar)
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Gibraltar is not only one of the most controlled areas of the world, it is also the spot for a new political experiment. Born out of of the indymedia movement, a collective from both sides of the Strait joins regularly in order to study the possibilities of a transborder space. Its most spectacular achievement has been the realization of a wi-fi zone covering the straits between Tarifa and Tangiers. |
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Written by Yto Barrada (Tanger)
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The French-Moroccan photographer (*1971) found a visual idiom for expressing both the extreme proximity and the incomparable distance which divides the worlds on both sides of the Straits (of Gibraltar). In its series A life full of holes - The Strait Project (2003) from which these pictures are drawn, she explains through images why in Arabic and just as in many other languages, narrowness (dayq) and distress (mutaydeq) are intimately related.
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