Abstract

In lieu of an abstract, here is a brief excerpt of the content:Becoming a Nepantla-Spider:Rethinking InterculturalismLayla Y. MayorgaIn 2002, Gloria Anzaldúa began writing a poem titled "Like a Spider in Her Web," which she left unfinished. The poem reads as follows:Rain Drums against the roofWind slaps the window panesDaylight thrusts against the doorTrying to get in.To keep out the worldI burrow under my blanketsAnd like a spider in her webSpin images and wordsFashioning another KingdomMore real than the outerEl sueño del mundoThe sum of the collectiveIs dimmer than my soul's dreamIn my cave of bed and comforter faces come and goPeople cry, people laughI'm abandoned, then embracedIn my cave of bed and blanketsI'm walking in the woodsOr standing on a mountain topLooking at ocean wavesDash against the cliffs belowIn my cave of bed and quiltSueño another worldWhile el otro mundo dreams of me.(Anzaldúa, Gloria Anzaldúa Reader 276) [End Page 47]The poem presents a captivating concept wherein traversing different worlds unveils a thought-provoking idea: the ability to envision a dream world in the comforting shelter of one's bed while simultaneously becoming the subject of another world's dream. I perceive the dreams experienced under the blanket and in the other realm as manifestations of Nepantla, a term denoting the liminal space "in between" distinct realities (Anzaldúa, Gloria Anzaldúa Reader 180). Notably, the space described in her poem possesses a unique quality, as Anzaldúa depicts it as a realm of dreams—a profound longing for unity dwells within, aspiring to manifest a world where interconnection and engagement with the external realm become attainable.Interpreting the poem, I perceive it as an invitation to actively engage with its words, embracing Anzaldúa's assertion that such an act serves as a crucial step toward embracing a world characterized by interconnectedness, an aspect crucial to the pragmatist account of interculturalism. Interculturalism signifies the approach of mutual respect and cooperation among diverse cultures, while interconnectedness represents the intricate web of connections that binds communities together. At its core, the poem conveys the notion that to transcend the threshold of our imaginative and liminal spaces, we must venture into a different world. It is a world that intertwines individual caves with diverse realms, binding us together. This dream beckons us to take the courageous step toward embracing this interconnected reality, all the while acknowledging the trepidation that arises from the intricate and extensive web of connections it entails.By interpreting this poem as what it means to dream of those liminal worlds interconnected with oneself, we can gain valuable insights into the practical manifestation of interculturalism within society. I argue that we can comprehensively understand what intercultural pragmatism should encompass, by embracing Anzaldúa's notion of Nepantleras, stemming from the word "Nepantla," or the in-between, entailing the creation of peaceful ways to coexist together, alongside Brian Burkhart's perspective on locality or connection with the land. I argue this "Like a Spider in Her Web;" the liminal space in-between is also part of the world that contains the world of the non-living and non-valuable. In this context, the term "non-value" is employed to denote the inherent quality whereby entities such as animals, nature, and individuals exist independently of any monetary or evaluative considerations, emphasizing their intrinsic physical and vital significance. The term "non-living" is employed to denote spirits and objects that have originated from the depletion or utilization of nature, exemplified by items like tables. [End Page 48]This view, which I refer to as the Nepantla-Spider process, bears a metaphoric sense to the molting of a spider, signifying a transformative growth toward decolonial philosophical thinking and embracing what truly encompasses interculturalism. To achieve genuine interculturalism and democratic justice, one must acknowledge the inclusion of non-living entities and non-human land within our intercultural community. Unfortunately, these aspects are often disregarded due to their non-human nature, resulting in a lack of representation. As the Western perspective dominates, it determines what is considered valuable, marginalizing the...