Madre de Dios Travel on The explorations of thinkers like Emily Apter (2005), who points to a translation zone of cultural conflict and negotiation, are relevant to our approach insofar as they question the usually harmonious resonances of the term cultural translation. By highlighting the internality of translation to the operations of law, state, and capital, we also aim to interrogate its role in the production of borders, drawing on the work of Naoki Sakai (1997), who locates translation in the very center of the semantic field of the border, arguing that it serves as both a bridging and a separating device between languages, cultures, and indeed subjectivities. Returning to Gramsci’s comment about Lenin, we can note that organizational questions prompt his meditations on translation and translatabil-ity. Lenin himself, in the speech from which Gramsci paraphrases (Five Years of the Russian Revolution and the Prospects of the World Revolution, actually delivered in November 1922), remarks that a resolution on organizational structures adopted by the Communist International in 1921 is illegible for foreigners not because of the quality of linguistic translations but due to the fact that everything in it is based on Russian conditions. We have not learnt, he claims, to present our Russian experience to foreigners. This admission about the translatability of experiences, not languages, needs to be read in the light of Lenin’s deep understanding and engagement with the political, economic, and social situation pertaining in Russia. Contrary to stereotypical images of party rigidity and postrevolutionary stringency, the statement displays a capacity and a will to flexibly adapt to changing conditions. Madre de Dios Travel 2016.