By Alfredo Ancora
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His is the description, in a way, of a “non story”: one account after the other of a victory that everyone expects and never occurs. More exactly, it is the account of a “non conquest”. By contriving a sort of synthesis, we could regard Tacitus‟s work as the description of a limit, a boundary line which is strengthened, protected, and moved forward, only to be moved back, at the end, to its initial position, with a precise aim: marking the end of a territory and the beginning of another. In this particular region, a story was happening that was the outcome of the coming into contact of two cultures, different habits and customs, and different behaviours.
In this light, referring to the title of this chapter, there exists the need for a real “epistemology”, that is, a mobility of thought, an opportunity for “knowing knowledge” (Morin 1992), “a branch of science combined with a branch of philosophy” (Bateson 1979). Here the terms “border epistemology” and “border-crossing epistemology” (as an area of knowledge across many others) refer to the self-referential cognitive processes that start whenever we experiment, overcoming mental barriers and crossing impure territories, where the “boundaries of the self” extend and stretch to realize their full potential and multiplicity.
The Culture of Meeting 29 Finally, Serwadda stops the conversation and asks us whether we would like to meet the clinic guests whom he is about to visit. Most of them are waiting outside houses and huts, ranged in a certain order, as if ready for a parade: what is about to happen is, actually, a visit in the open, completely different from what one could reasonably expect. While talking to a patient, he also addresses us and tells us parts of the patient‟s story or about his own difficulty in finding the connection between a problem and its roots.