Cultural translation, cosmopolitanism and the void

The Permanence of Temporary Urbanism

“…27 Rendell, 2006. knowledge production are situated in opposition to 'the view from above, from nowhere, from simplicity'. 28 As a cultural practitioner, researcher and activist, I am interested in the frictions, difficulties, negotiations and power relations as experienced and understood by practitioners on the ground, which indicate the potentials and limitations of temporary reuse as a form of urban action. In practice, this means being attentive to the ways in which practitioners inhabit discourse and the shifting legal, social and economic dynamics that produce vacant spaces as well as their availability for cultural and political use.…”

“…As recently stated by planning scholar Ali Madanipour in the introduction to his Cities in Time. Temporary Urbanism and the Future of the City, the key question to be asked about the role of temporary urbanism is 'whether it is an interim fashion aimed at filling short-term economic gaps or a reflection of structural change and an instrument 28 Haraway, 1988, p. 589. 29 Pickerill and Chatterton, 2006; see also the 2012 special Anarchist Geographies of the journal Antipode 44 (5).…”

“…27 Thompson, D. 2012 are spaces out there, we certainly know there are projects that are looking for space, and we want to connect them'. 28 There is a second key narrative of the official discourse of temporary urbanism: the entrepreneurialism of connecting practices and resources. As declared by the creative cities' advocate Charles Leadbeater writing in 1999 in the New Statesman: '[r]esources do not allocate themselves: they have to be organised by people, above all the entrepreneur'.…”

Indigenous (im)mobilities in the Anthropocene

“…Further, for many Indigenous peoples, unequal geographical distribution of mobility rights compounds and conceals the ways they have been dispossessed of their right to self-determine their capacity to move (or stay) within or across national boundaries (cf. Sheller 2018; Hackl 2018; Klepp and Herbeck 2016;Papastergiadis 2010). In the Pacific, the right and capacity to move (or stay) for Indigenous and subject populations was colonised along with their lands.…”

“…Nikos Papastergiadis complements this by suggesting that cosmopolitanism also needs to be considered through cultural translation, which is a mode of comprehending and evaluating cultural similarities and differences (Papastergiadis 2011, 1-2). For Papastergiadis (2011), 'cultural translation entails a commitment to imagining an alternative community', and that the understanding of cosmopolitanism as cultural translation that Delanty offers demands recourse to creativity and imagination to make the very act of translation cosmopolitan:…”