In order to cope with or express confluences, every individual, every community, forms its own échos-monde, imagine from power or vainglory, from suffering or impatience. Each individual makes this sort of music and each community as well. As does the totality composed of individuals and communities.
為了生存或表達匯流，每一個個人和每一群體都從權力或虛妄的自我膨脹中、從苦難或躁動不安中想像著，形成了自己的回聲－世界。每一個人都構作這音樂，每一群體亦然。而這音樂的全體也譜出了個體與群體。
— Édouard Glissant 愛德華 ・ 格里桑
溯源，迁居，意味着一种他者的身份。为了适应两种或者多种不同的社会文化和地理气候环境，我们如同被被海浪裹挟的浮游生物，上岸，来到陆地，被迫像迁移的嫁接植物般生存。
移民或迁居内里包裹着最直观的地理环境，地缘政治的改变，一切的内里和外在的不适应。 文化的巨大差异，从差异，拆分，认同，到再融合的流。 我们的身体与精神都重新构建和适应。而每一次留下的痕迹将会带领我们去到一个新的语境。
Traceability and migration mean an identity of “the others”. To adapt to two or more different social, cultural, geographical and climatic environments, we are like plankton engulfed by waves, come to shore, forced to live like migrating grafted plants.
Immigration or relocation is wrapped in the most intuitive geographical environment, geopolitical changes and all internal/ external incompatibility. The huge differences in culture, the flow from differences- splits- identifications- to reintegration. Both our body and spirit are restructured and adapted. Each trace left will lead us to a new context.
土壤soil，植物plants，温度temperature，湿度humidity，空气air，位置location，海拔altitude，等etc.
一张德国本地花粉分布月份图。花粉症是来很多侨民迁居以后会逐年加重的症状。A monthly table of German local pollen dispersed. Hay fever is a symptom that many immigrants will gradually aggravate after they go overseas.
非直接联系与直接联系，都意味着关系的可变性和开放性，通过科技的发展，通讯的方式早已经改变。使用互联网，智能手机，社交网络，发短信，微信，越洋电话，学习语言，努力通过社交网站寻找同族裔或寻找本地人的社团，时刻关注中国的新闻并希望不要落于流行。
无论物理距离如何改变，试图寻找并建立有共同语言社区的倾向是不会改变的。
Both indirect and direct contact mean the variability and openness of the relationship. Through the development of technology, the way of communication has already changed. Use the Internet, smartphones, social media, send text messages, use WeChat, overseas calls, learn languages, try to find communities of the same ethnic group or local people through social media, always follow Chinese news and hope to keep up with the popularity in China.
No matter how the physical distance changes, the tendency to find and build a common language community will not change.
互联网Internet，社交媒体social media，科技technology，社会体系social system，语言language，金钱money，同族裔same ethnicity，本地人local people, 等etc.
一张欠费的中国电话卡。An arrears Chinese mobile phone card.
互联网让我们在流动的时间和空间中进行思考，其中包括了对所有“物体”与网络链接后的关系感知。随着越来越多的多样化的人类群体在远离他们传统家园的星球上漫游，许多人的交流正在转向在线形式。这些交流形式通过身体和数据，跨国界和网络，在线和离线，用户和平台，通过象征性和情感性的实践，在不断的变化、突破和重新构建关系，而一个独立的网络散居者，即使物理距离（遥远）可变也可以能通过虚拟现实社区来实现情感的依托。
但尽管有参与式文化作为口号，低廉的数字劳动力、监视和控制“其他人”（移民、难民、外国人）的系统、带有种族偏见的生物识别技术、为资本主义利益服务而收集的数据库等问题都导致了新的数字殖民主义，数字革命并没有以信息民主化和技术进步的名义消除权力关系；相反，它以不平等的方式影响了更多被剥夺权利的脆弱的社区。(见Madianou 2019)
如何构建一个让我们脱离”单一文化”狭隘形式的跨语境虚拟关系社区？并让我们不会丢弃掉我们原有的文化特点。回音茧房加速意识形态认知的两极分化和语言的互相隔离只会让文化的互相交叠永不会实现。
Internet allows us to think in fluid time and space, including the perception of the relationship between all “objects” and Online. As larger and more diverse groups of human beings roaming on the planet far away from their traditional homeland, many of them is turning to online connections. These forms of communication through the body and data, cross-border and networks, online and offline, users and platforms, through the practice of symbolic and emotional. Constantly changing, breakthrough and rebuild relationships. An independent Internet diaspora may be able to realize emotional belonging through the virtual/reality community even if the physical distance (remote) is variable.
But despite the mantra of participatory culture, neocolonial patterns are present in the way digital communications are structured online by exploiting cheap digital labour and the surveillance system to monitor and control “others” (immigrants, refugees, foreigners), biometric with racial prejudice, databases collected for the benefit of capitalism, all of these have leads to a digital neocolonialism. The digital revolution does not eliminate power relations in the name of the democratization of information and access to technological advancement; rather, it impacts in unequal ways, on more disenfranchized and vulnerable communities. (see Madianou 2019)
How to build a cross-contextual virtual relationship community that allows us to break away from the narrow form of “monoculture”? And let us not discard our original cultural characteristics. Echo chamber accelerates the polarization of ideological cognition and the isolation of language will only make the overlap of cultures never come true.
溯源traceability，散居diaspora，分离separation，方言dialect，流动性mobility，互联interconnection，同化assimilation，隔离isolation, 等etc.
在微软Bing地图推荐下的一家距离我18.464,45公里距离的咖啡店的食物图片和菜单。Food photos and menus of a coffee shop that is 18.464,45 kilometers away from me recommended by Microsoft Bing Maps.
关系诗学理论家 Edouard Glissant曾从加勒比地区的克里奥尔化的新变体中汲取灵感，提出可延展的、连贯的、散播性的开放诗学。一种群岛方案理论，让我们不仅所有人都可以保持互联，同时又不失去起源感的保留自身的独特文化。构建一个不固定起源和根源的地点，作为构思多种共存历史和地理的一种方式。一个有着吸引力的社区是开放的，可变的，可融合的。
互联网2.0 因为其分散性和阻隔性，使每一个个体都成为看似与其他人有着互动，但实际上却是十分无力和孤独的“点状体”，任何人都可以发表自己的观点，又同时被其他人的观点所淹没，人们的注意力仍旧集中在热闹的，刺激的，虚无的，甚至是荒谬绝伦的事件中。而移民的驱逐，冗长的申诉，政治难民，无法被批准的工作许可，家庭团聚的法律纠纷等等议题是意志涣散的网民最不关心的议题。这并没有什么错，这是互联网发展至今因其对于消息传送的速度和效率最大化的追求，资讯和信息的爆炸陷入到庞大体系中而构成的无法被消解的信息熵的必然。
它并不引导暴力的行为，但它又是具有极端的暴力内里的，它是高度复杂的，它又是极度二元化的，它是可以操控的机器，但是却形成了极端的无法被操控的有机结构。当你试图发声的时候，它是沉默的；当你试图变换的时候，它是僵化的；当你用力的扔出一块石头，它不是毫无反应但吞噬掉它。
在互联网迷离庞大而复杂的矩阵中，任何一种外来者的身份，都倾向于要被同一化，
(未完Unfinished.)
Reference 参考
[Poétique de la relation. English] Poetics of relation / Édouard Glissant: transIated by Betsy Wing, 2010, PP.93-94
《關係詩學》（節選）* ,愛德華 ・ 格里桑, 林書媺 譯, 201912, PP.390