The loss of one's own

The present late-modern times of globalization under the rule of the market pose new, traumatic forms of exile resulting from the ruins of national identities, of millions of people fleeing their countries and crossing borders in either legal or illegal ways, of walls raised to prevent entrance of travelers coming from an economic and cultural post modernity which is dividing the world into lands of labor and lands of misery and death. Modernity brought along a profound sign of exile, caused by political, social, and spiritual uprooting, by the decentering of native times, spaces, and regions that gradually faded away. This modern kind of uprooting was posited in the 18 Century by J.J. Rousseau in his novel Julia y la Nueva Heloisa. Still, if we go back to the origins of Western civilization, the Aegean world inflicted the penalty of exile as a most serious punishment, and looked upon exiles as living dead. In Euripides’ tragedy Medea, the protagonist exemplifies heinous exile within a play that outlines various instances of exile. Coming back to modernity, it is then when we shall find literary, poetic, and philosophic exposures of the infinite varieties of the loss of a sense of belonging, personal inscriptions, the homes of the soul, all of them sorrows that may or may not entail geographic or non geographic violence. Modern subjectivity felt exiled from language, from individual marks, from the words that named the world, and from the very sense that identified life. This exiled subjectivity composed the modern esthetic symphony: to be a stranger in one’s own homeland; to be a foreigner to filiation. In the realm of history, 19 and 20 Century capitalism found, in exile, the new foundation of a vast part of America through substantial throngs of migrants who had been forced out of Europe for economic, political, racial, and cultural reasons.