Understanding and explaining are enfolded into one another, close and yet distant as the different parts of the trajectory of a fly or two randomly chosen pieces in the dough of a baker (PRIGOGINE 1979, SERRES 1983).
And yet, while I am writing, I realize that the story I really want and have to write is an "incompossible" (DERRIDA 1998, p.7) story, one that is impossible to compose.
A similar experience transpires from the poem "Doppelmann" by the Turkish-German Zafer SENOCAK (1984, p.102).
He too writes about the two worlds within him that pull him in different directions, neither being whole, the split between them running right through his tongue.
I hear and presumably comprehend what people say, but do no longer understand.
Identity And Language Essay
I have a command of English that I never had of German, though it was my mother's tongue, the kind of tongue that BHATT cannot seem to spit out, and which continues to grow back. VARELA (1996) suggested that the true test of a (natural) science is individual experience.If we use this dictum, a good cultural theory of identity and personal experience should be able to explain the rather different experiences expressed by BHATT and SENOCAK, on the one hand, and my own experience, on the other.ich habe meine Füße zwei Planeten wenn sie sich in Bewegung setzen zerren sie mich mit ich falle ich trage zwei Welten in mir aber keine ist ganz sie bluten ständig die Grenze verläuft mitten durch meine Zunge Both of these poems, as testimonies of a bi-cultural, or shall we say, trans-cultural experience, suggest that the movement from one cultural context, understood in language and perhaps ethnic terms, is associated with struggles of identity, knowing who we are when the cultural referents are changing.But my own experience of moving between cultures was different.From a pragmatic perspective, one never ponders too long, for "meanwhile, everything begins" (SERRES 2000, p.56), always and already set in motion by the very condition that also allows us to think ourselves and the world that surrounds us. My review, as everything, also begins, perhaps twice (see 2.1), intertwining understanding and explaining, wandering (using autobiography in analysis and analysis in autobiography) and putting in opposition (facing columns), autobiographical narrative and critical analysis, one requiring the other, impossible without the other, even analytically inseparable from the other. How then does one come to understand and read two books on culture and identity, cultural theory and activity theory, diaspora and racism?How does one write an analysis of the two books that not only accounts for the dialectical relation of understanding and explaining but that also embodies it in its very structure the very theory that underpins it—according to the dictum that the medium is the message (Mc LUHAN 1995)?You ask me what I mean by saying I have lost my tongue.I ask you, what would you do if you had two tongues in your mouth, and you lost the first one, the mother tongue, and could not really know the other, the foreign tongue.