Between imagination and experience: Creole travellers in late nineteenth and early twentieth-century Europe
Between imagination and experience: Creole travellers in late nineteenth and early twentieth-century Europe
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想象与经验之间：十九世纪末二十世纪初欧洲的克里奥尔旅行者
DOI：
10.1080/00309230.2018.1481438
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发表时间：
2019
影响因子：
0.5
通讯作者：
Riettiens
中科院分区：
文献类型：
--
作者：
Riettiens
在所谓的旅行世纪，许多克里奥尔人旅行者在19世纪和20世纪初从拉丁美洲到欧洲旅行。本文概述了旅行者对（超）国家身份的建设的影响，通过强调他们的游记中经常被称为“欧洲文明”和“拉丁美洲野蛮”之间的二元性。本文在简要描述了拉丁美洲国家建设的过程之后，着重讨论了旅行者对教育观念的观察所反映的“文明”与“野蛮”之间的区别。旅行者强调需要区分“教育”和“指导”的概念。对旅行记录的分析表明，许多旅行者受到了先入为主的“欧洲观念”的影响。这篇文章强调了欧洲的情况符合旅行者的期望的情况，以及旅行者因意外和不符合的经历而感到失望和愤怒的情况。特别是不一致的经验具有进一步调查的巨大潜力。为了概述这种生产潜力，本文将批判性地研究雷纳Kokemohr的“教养”理论。Kokemohr将处理和转化危机经验的过程定义为“教化”，如果它们导致经验主体的自我和世界概念的深刻改变。
During the so-called century of travelling, many Creole travellers went on a journey from Latin America to Europe in the nineteenth and early twentieth century. This article outlines the travellers’ impact on the construction of (supra)national identities, by highlighting the often alleged duality between “European civility” and “Latin American barbarism” within their travelogues. After a brief description of processes of nation-building in Latin America, the article focuses on the distinction between “civility” and “barbarism”, as reflected in the travellers’ observations of educational concepts. The travellers emphasised the need to distinguish between the notions of “education” and “instruction”. The analysis of the travelogues revealed that many travellers were influenced by pre-conceived “ideas of Europe”. This article highlights instances in which the circumstances in Europe conformed to the travellers’ expectations, as well as instances in which the travellers suffered disappointment and irritation due to unexpected and non-conforming experiences. Particularly the non-conforming experiences possess an immense potential for further investigations. To outline this productive potential, this article will critically examine Rainer Kokemohr’s theory of “Bildung”. Kokemohr defines the processes of handling and converting experiences of crisis as “Bildung” if they lead to profound modifications of the experiencing subject’s self- and world-conceptions.