By D.M. Armstrong
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Global Nomads provides a special advent to the globalization of countercultures, an issue mostly unknown in and outdoors academia. Anthony D’Andrea examines the social lifetime of cellular expatriates who reside inside of a world circuit of countercultural perform in paradoxical paradises.
Based on nomadic fieldwork throughout Spain and India, the research analyzes how and why those post-metropolitan matters reject the place of birth so that it will form an alternate way of life. They turn into artists, therapists, unique investors and bohemian employees looking to combine hard work, mobility and spirituality inside a sophisticated tradition of expressive individualism. those countercultural formations, even if, spread lower than neo-liberal regimes that acceptable utopian areas, practices and imaginaries as commodities for tourism, leisure and media intake.
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In other words, the genealogical thread induces an archaeology of cultural patterns related to the effects of globalization upon self-identity and sociality forms, as verified and anticipated in the transnational countercultures of expressive expatriates. At a very basic level, the book seeks to provide an unmediated account of global countercultures and their proximate contexts. For a simple reason, this move is necessary because, despite their influential interrelations with mainstream societies, neo-nomadic formations remain largely unknown in and outside academia.
Barfield 1993: 104) A feeling of pride emerges from such representations of freedom, which is far more important than land property and other riches. Despite their dependence on economic exchanges with sedentary societies, nomads do believe in the superiority of their way of life: ‘In the eyes of nomads, an agriculturalist is a slave because he is tied to one place and is enslaved by his own arduous labor, unable to resist them in any proper way’ 28 Neo-nomadism (Khazanov 1984: 160). Bedouins have been admired for ‘taking orders from no one’ (Barfield 1993: 64).
They amoralize desires, by indulging in degenitalized pleasures; and they criticize modern economic rationality, by pointing out its ecological irrationality. Yet, the question to be asked is to what extent such erotic-aesthetic moves constitute an overcoming of biopower and sexuality. Through playful moves of micro-transgression, Techno and New Age may be engendering either exercises of emancipation, or innocuous narcissistic escapes, or, echoing Weber and Foucault, something other we don’t know yet what it is.