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Journal articles on the topic 'Otherness (Alterity)'
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1
Ware, Owen. "Ontology, Otherness, and Self-Alterity." Symposium 10, no. 2 (2006): 503–13. http://dx.doi.org/10.5840/symposium200610231.
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Hatch, Derek C. "Altering Alterity: Nicholas of Cusa, Otherness, and Xenophobic Violence." Theology Today 75, no. 2 (July 2018): 248–59. http://dx.doi.org/10.1177/0040573618783424.
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Recent years have seen a rise in nationalistic and even xenophobic rhetoric as well as actions animated by fears of the other and the foreigner. In light of these recent displays of xenophobia, this article theologically examines the category of otherness in conversation with the work of Nicholas of Cusa, specifically his De Li Non Aliud ( On the Not-Other). This fifteenth-century German theologian offers insights not only for reading God’s difference in relation to the world, but also for conceiving of how God’s alterity transforms creaturely otherness from the impetus for violence and repression to the basis for genuine reconciliation and relationship.
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Rassendren, Etienne. "Four Narratives and the Enigma of Alterity." Tattva - Journal of Philosophy 12, no. 1 (January 1, 2020): 37–58. http://dx.doi.org/10.12726/tjp.23.3.
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In this article, the author intends to explore the concept of alterity as otherness through an analysis of four highly differentiated narratives drawn from varied textual sources. The paper argues that alterity is depicted in four different and fluid meanings, namely those of separation, difference, assimilation and co-option, constituting enigmas of alterity. In conclusion, the author comments on the cultural-political process, by which these enigmatic constructs are produced and identifies and explains coercion and consent as the hegemonic impetus for its unfolding presence in current cultural-politics.
Keywords: Alterity and Otherness, Enigmas of Alterity, Assimilation and Co-option
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Coorlawala, Uttara Asha. "Writing out otherness." Studies in South Asian Film & Media 4, no. 2 (October 1, 2012): 143–56. http://dx.doi.org/10.1386/safm.4.2.143_1.
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Increasingly, global–local situations call for theory to honour culturally diverse discourses and histories. This article is concerned with the ways that critical writings affect material concerns of dancers. The article stages crises of alterity; writing from the underside, I call attention to the need to acknowledge multiple subjectivities and locations. Alterity compels Asian artists to negotiate whiteness as praxis, and as theories of performance. However, even as writings valorize resistance and interventions of performance, by what theories are we restraining performers?2 Is the dancer-as-subaltern3 always to be the data that validates western theory and theorizing – regardless of the origin and commitments of the writer? How may the other, redefine himself or herself and be heard? I attend to the discomforts of participant-observation when writing about performances; to the discomforts produced by dichotomizing gazes on bodies that perform nationality. I attend to the performance of pluralities of Asianness from within the glass walls of a hothouse inside Euro-American dance discourse. Much has been said about intertexts and performance, but what about tacit knowledge that flies below the radar of ‘the cultural’?4 We need to consider intracultural epistemologies of perception such as the Natya Shastra discourses. This article asks how do we write non-violently so that identities can travel amidst moving spaces, cultural, personal, theoretical, performative spaces.
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Perceval, José María. "Space, Alterity, Identity, and Violence." Eikon / Imago 9 (July 3, 2020): 59–74. http://dx.doi.org/10.5209/eiko.73284.
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The aim of this paper is to study the process of creation of the image of the Turk in literary and visual sources, specially during 16th and 17th centuries. This process is studied taking into account the presence of conversos (Moriscos) in the Iberian Peninsula and how this fact was important in the configuration and perception of the otherness in that moment, as well as the construction of the identity.
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Lim, Ming. "The ethics of alterity and the teaching of otherness." Business Ethics: A European Review 16, no. 3 (July 2007): 251–63. http://dx.doi.org/10.1111/j.1467-8608.2007.00497.x.
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Silva Júnior, Silvio. "A ALTERIDADE DO SUJEITO NA PESQUISA EM LINGUÍSTICA APLICADA." Entremeios, Revista de Estudos do Discurso 22, no. 22 (December 29, 2020): 154–70. http://dx.doi.org/10.20337/issn2179-3514revistaentremeiosvol22pagina154a170.
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Among the debates surrounding the area of Applied Linguistics studies, I am interested in this work, those that focus on the reflective and alterative character in qualitative research. I seek to discuss the subject's otherness movements in research actions in Applied Linguistics. From a theoretical-practical perspective, I present the alterity movements that surrounded a research based on the initial research project and the master's dissertation in its final version. The study showed that the linguist's autonomy applied in his practices reveals some movements of otherness, such as: the subject's otherness with the social situation, the subject's otherness with the context and the subject's otherness with the data.
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Gürsel, Bahar. "Teaching National Identity and Alterity." Journal of Educational Media, Memory, and Society 10, no. 1 (March 1, 2018): 106–26. http://dx.doi.org/10.3167/jemms.2018.100107.
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The swift and profound transformations in technology and industry that the United States began to experience in the late 1800s manifested themselves in school textbooks, which presented different patterns of race, ethnicity, and otherness. They also displayed concepts like national identity, exceptionalism, and the superiority of Euro-American civilization. This article aims to demonstrate, via an analysis of two textbooks, how world geography was taught to children in primary schools in nineteenth century America. It shows that the development of American identity coincided with the emergence of the realm of the “other,” that is, with the intensification of racial attitudes and prejudices, some of which were to persist well into the twentieth century.
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Butler, Shane. "The youth of antiquity: reception, homosexuality, alterity." Classical Receptions Journal 11, no. 4 (August 22, 2019): 373–406. http://dx.doi.org/10.1093/crj/clz010.
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AbstractClassical reception studies and the Foucault-inflected study of ancient homosexuality came of age together, sharing several key dates in their core bibliographies. This article argues that this synchronicity is no coincidence. In particular, both endeavours have been driven by remarkably similar views of the ‘otherness’ of the past itself. Arguing that this view has partly been motivated by unspoken anxieties about scholarly agency, this article sheds some critical light on the presuppositions and methods of both subfields. It also aims to signpost some better, queerer ways forward, borrowed from the past itself.
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Navaud, Guillaume. "Otherness in More’s Utopia." Moreana 53 (Number 205-, no. 3-4 (December 2016): 73–94. http://dx.doi.org/10.3366/more.2016.53.3-4.6.
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Utopia as a concept points towards a world essentially alien to us. Utopia as a work describes this otherness and confronts us with a world whose strangeness might seem disturbing. Utopia and Europe differ in their relationship to what is other (Latin alienus) – that is, that which belongs to someone else, that which is foreign, that which is strange. These two worlds are at odds in regards to their foreign policy and way of life: Utopia aspires to self-sufficiency but remains open to whatever good may arrive from beyond its borders, while the Old World appears alienated by exteriority yet refuses to welcome any kind of otherness. This issue also plays a major part in the reception of More’s work. Book I invites the reader to distance himself from a European point of view in order to consider what is culturally strange not as logically absurd but merely as geographically remote. Utopia still makes room for some exoticism, but mostly in its paratexts, and this exoticism needs to be deciphered. All in all, Utopia may invite us to transcend the horizontal dialectics of worldly alterity in order to open our eyes to a more radical, metaphysical otherness.
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Vassallo, Helen. "Unsuccessful alterity? The pursuit of otherness in Nina Bouraoui's autobiographical writing." International Journal of Francophone Studies 12, no. 1 (April 1, 2009): 37–53. http://dx.doi.org/10.1386/ijfs.12.1.37_1.
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Czemiel, Grzegorz. "“When China Meets China”: Sinéad Morrissey’s Figurations of the Orient, or the Function of Alterity in Julia Kristeva and Paul Ricoeur." Text Matters, no. 4 (November 25, 2014): 116–31. http://dx.doi.org/10.2478/texmat-2014-0008.
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This article attempts to investigate the potential resonances between Paul Ricoeur’s and Julia Kristeva’s theories of otherness as applied to the study of poetry by the Northern-Irish poet Sinéad Morrissey. In all of her five poetry books she explores various forms of otherness and attempts to sketch them in verse. She confronts alterity in many ways, approaching such subjects as the relationship with the body and children, encounters with foreigners, and coming to terms with what is foreign within us. This article engages primarily with her experiences of China, which she recorded in the long poem “China” from her third collection, The State of Prisons (2005). Firstly, this article tackles the question of the body, which is interpreted on the basis of Morrissey’s “post-mortem” poems. Their reading prepares the ground for further explorations of otherness, which Morrissey locates at the very heart of human subjectivity. In this way, she also manages to establish a poetic framework for an ethical consideration of otherness. By investigating the working of the human psyche, Morrissey seems to go along the lines of Kristeva and Ricoeur, who claim that otherness is inextricably linked with the formation of human subjectivity. Taking a cue from their philosophical enquiries, the article also attempts to establish where Kristeva’s and Ricoeur’s philosophies overlap.
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Valero Redondo, María. "Secrecy, Community and Counter-History in Arundhati Roy’s 'The God of Small Things' (1997)." Complutense Journal of English Studies 28 (November 24, 2020): 63–70. http://dx.doi.org/10.5209/cjes.63856.
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This article explores the different types of communities and the role of secrecy and counter-history in Arundhati Roy’s The God of Small Things (1997), a novel in which secrecy plays a crucial role and in which the most genuine human relations are characterized by a desire to participate in otherness. This article examines Roy’s subversion of the operative community by considering: (a) the different communitarian organizations in The God of Small Things, from the most organic (the caste system, patriarchy, religious institutions, communism and the commodification of culture) to the least organic (the community of Others and the community of lovers); (b) the connection between alterity, finitude and secrecy as preventing the unworked community from organicist fusion; (c) the link between alterity, finitude, secrecy and counter-history. Although ingrained within a deeply organicist community, the main characters in Roy’s novel prove to have a vigorous capacity to trespass communitarian boundaries and to expose themselves to otherness.
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Wood, Nathan. "Gratitude and Alterity in Environmental Virtue Ethics." Environmental Values 29, no. 4 (August 1, 2020): 481–98. http://dx.doi.org/10.3197/096327119x15579936382590.
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Rachel Carson begins her revolutionary book Silent Spring with a quote from E.B. White that reads 'we would stand a better chance of survival if we accommodated ourselves to this planet and viewed it appreciatively'. While White's advice can account for an instrumental relationship towards nature, I believe that the more important relationship offered in his recommendation is one of appreciation or gratitude. But how are we to understand gratitude as appreciating Nature non-instrumentally when it has traditionally always been understood as a response to a benefit received? My motivation is to modify our traditional conception of gratitude alongside Simon Hailwood's account of the 'Otherness of Nature' to see how we can truly show gratitude for Nature rather than simply reflecting on how Nature serves human interests.
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Winkler-Ebner, David. "Kavalierstour: Kulturkontakte und Fremdheitserfahrungen." historia.scribere, no. 10 (June 19, 2018): 291. http://dx.doi.org/10.15203/historia.scribere.10.114.
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The following seminar-paper is about the Grand Tour of European nobleman in the early modern period. It will examine, which cultural aspects were primarily perceived by the travelers and which evidences of feelings of “strangeness” or “otherness” appear in their travel reports. As will be shown, the travelers paid a lot of attention to architecture and historiography, but there is hardly any evidence of feelings of otherness regarding these topics, whereas language, clothing and cuisine are hardly ever mentioned but if they are, it always happens in a context, in which the travelers experienced alterity.
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Orsini, Giacomo. "Introduction: The Social (Re)production of Diversity." Cromohs - Cyber Review of Modern Historiography 23 (March 24, 2021): 22–23. http://dx.doi.org/10.36253/cromohs-12723.
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As a mutual constituent of sameness, otherness defines belonging by demarcating the boundaries of what is similar and acceptable against what is different and, eventually, unacceptable. Mobilized to establish the limits of inclusion and exclusion, otherness transforms over time depending on contextual relations of power. As such, through history, selected groups of people have come to be represented as dangerous ‘others’ – and eventually as a threat for everyone else’s safety and security. Accordingly, while minorities had both to adapt or resist marginalization and exclusion, others concurrently reinforced their political, economic, cultural and social positions of power through their strategic mobilization of alterity.
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Lee, Sung-Ae. "Lures and Horrors of Alterity: Adapting Korean Tales of Fox Spirits." International Research in Children's Literature 4, no. 2 (December 2011): 135–50. http://dx.doi.org/10.3366/ircl.2011.0022.
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Core incidents and motifs in retellings and adaptations of Korean folktales about supernatural foxes, known as Gumihos, have coalesced into a common, readily recognised fox-woman script. Since the end of the 1980s, the fox-woman script has become a focus for cultural conflict. The traditional stories are acknowledged to be part of Korea's intangible cultural heritage, and as such have been retold conservatively to preserve that heritage (especially in picture books) or have undergone major reinterpretation in attempts to reshape that heritage and imbue it with contemporary significance. According to the fox-woman script, the Gumiho is humankind's monstrous other, but a variety of works in film or television drama have challenged the assumptions about alterity and monstrosity. This challenge first emerged when moral awareness was attributed to the Gumiho character, especially in conjunction with the narrative strategy of aligning perspective with her, of transforming her from object to subject, and demonstrating that humanity is evidenced by behaviour and not by race or social privilege. Subsequently, general audience television drama and children's film have explored homologies between a reworked fox-woman script and ethnic otherness, and have transformed the script into a narrative about cultural otherness that advocates an open and other-embracing society.
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Freitas, Camila, and Marcia Benetti. "Alterity, Otherness and Journalism: From Phenomenology to Narration of Modes of Existence." Brazilian Journalism Research 13, no. 2 (August 30, 2017): 10. http://dx.doi.org/10.25200/bjr.v13n2.2017.989.
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In a theoretical reflection, the aim of this paper is primarily to discuss alterity in journalism. We believe that journalism plays a fundamental role in the construction of knowledge on similarities and differences between human beings, stressing social diversity as one of its purposes. We associate the concept of otherness, understood as a singular mode of existence of the “other”, with the purpose of journalism and with actions of empathy, sympathy and compassion. Based on a phenomenological perspective, we discuss the importance of the meeting between the "self" and the "other", as well as the ability of journalists to perceive and narrate on the aspects that shape the identities of human beings. Moreover, we discuss otherness in journalistic narratives, approaching the relation between the lifeworld and the world of text, taking into consideration the elements of perception, mimesis, textuality and interpretation.Este artigo tem caráter teórico e visa discutir a alteridade no jornalismo. Consideramos que o jornalismo tem um papel fundamental na construção do conhecimento sobre as semelhanças e as diferenças entre os seres humanos, sendo a apresentação da diversidade social uma de suas finalidades. Propomos associar o conceito de outridade, compreendida como o modo de existência do “outro” em sua singularidade, a essa finalidade do jornalismo e a ações de empatia, simpatia e compaixão. Adotamos uma perspectiva fenomenológica, indicando a relevância da experiência do encontro entre o “eu” e o “outro” e a capacidade de o jornalista perceber e narrar os aspectos que configuram as múltiplas identidades dos seres. Tratamos ainda da outridade na narrativa jornalística, abordando a relação entre o mundo da vida e o mundo do texto e discutindo os princípios da percepção, da ação mimética, da textualidade e da interpretação. Este artículo de carácter teórico analiza la alteridad en el periodismo. Creemos que el periodismo tiene un papel fundamental en la construcción de los saberes acerca de las similitudes y diferencias entre los seres humanos, una vez que la presentación de la diversidad social és uno de sus propósitos. Combinamos el concepto de otredad, que se entiende como el modo de existencia del "otro" en su singularidad, con la finalidad del periodismo. Adoptamos un punto de vista fenomenológico, lo que indica la importancia de la experiencia del encuentro entre "yo" y "otro" y la capacidad del periodista para percibir y narrar características de las múltiples identidades de los seres. También trabajamos con la otredad en la narrativa periodista, presentando la relación entre el mundo de la vida y el mundo del texto, así tratando de los principios de la percepción, de la acción mimética, de la textualidad y de la interpretación.
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Bajzek, Brian. "Cruciform Encounter in a Time of Crisis: Enfleshing an Ethics of Alterity." Theological Studies 80, no. 1 (February 27, 2019): 79–101. http://dx.doi.org/10.1177/0040563918819810.
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This article connects the work of M. Shawn Copeland to a dialogue between Bernard Lonergan and Emmanuel Levinas. Exploring these authors’ insights on intersubjectivity, alterity, dialectic, and embodiment, the article develops a framework for engaging and overcoming contemporary crises of relationality. These resources are then used to reframe questions of otherness in terms of the imitation of Christ, advocating encounter grounded in open, prayerful engagement with the marginalized.
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Giovanini, Valerie. "Alterity in Simone de Beauvoir and Emmanuel Levinas: From Ambiguity to Ambivalence." Hypatia 34, no. 1 (2019): 39–58. http://dx.doi.org/10.1111/hypa.12454.
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This article is meant to stage an encounter, a kind of rendezvous, between Emmanuel Levinas and Simone de Beauvoir regarding how alterity seems to enable an ethical relation for Levinas while closing one for Beauvoir. I will argue that Beauvoir's reading of Levinas on “the other” is not a charitable one, and the ethical ambivalence in Levinas's notion of alterity can motivate the praxis Beauvoir seeks for undoing social forms of oppression. I will start with Beauvoir's interpretation of alterity as “feminine otherness” in Levinas's ethics that, for her, originates in the violent perspective of male privilege. Then I will move to Levinas's response to this critique in a set of interviews with Philip Nemo, and to consideration of how a more charitable reading of alterity, understood as a sort of ambivalence in the structure of subjectivity, creates a close proximity between Levinas's and Beauvoir's ethics of action. I contend that both Beauvoir and Levinas respectively developed their ethics of action, either of ambiguity or of ambivalent alterity, in order to free thought from the absolute seriousness with which normative standards are held.
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Towner, Philip H. "The Good News Bible at 50(ish): Translation, Localization, and Alterity." Bible Translator 69, no. 3 (December 2018): 366–82. http://dx.doi.org/10.1177/2051677018803671.
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This article will explore the Good News Bible (GNB) as an example of a translation designed to “localize” the source text—in this case, by virtue of its strategy to produce a translation in contemporary language. In this approach, designed to enhance the reader’s chance of making meaning, there are gains and losses. On one level, greater accessibility to the text for a wider audience may seem to be achieved, while at another level, access to the otherness/alterity in the source text (intertextuality, wordplay, etc.) is closed off. Several examples will illustrate some of these gains and losses in GNB.
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Stephens, S. "Review: Thresholds of Otherness/Autrement memes: Identity and Alterity in French-Language Literatures." French Studies 58, no. 2 (April 1, 2004): 278–79. http://dx.doi.org/10.1093/fs/58.2.278.
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Costa, Maria Alice Nunes. "POWER AND ALTERITY OF A WOMAN: A BREATH ON THE LOOK." Revista Augustus 23, no. 45 (November 29, 2018): 152–72. http://dx.doi.org/10.15202/1981896.2018v23n45p152.
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This article aims to analyze the power of a woman associated with her otherness as a human being and photographer, who has an expanded aesthetic vision of looking. Her way of looking at the world, life and people is inspiring and has an energy where she is able to look at the other in what is in her, in us. This text was written from interviews with the photographer and editor Arlete Soares, who made herself available to talk about her looks and knowledge. The analytical perception of his photographic work and her life trajectory demonstrate the power of her images to reveal, visualize and translate experiences and knowledge subalternized by hegemonic power.
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Viik, Tõnu. "Falling in love with robots: a phenomenological study of experiencing technological alterities." Paladyn, Journal of Behavioral Robotics 11, no. 1 (February 18, 2020): 52–65. http://dx.doi.org/10.1515/pjbr-2020-0005.
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AbstractIs it possible for human beings to establish romantic relationships with robots? What kind of otherness, or alterity, will be construed in the process of falling in love with a robot? Can a robotic companion mean more than being a tool for house-work, a caretaker, an aid of self-gratification, or a sex-doll? Phenomenological analysis of love experience suggests that romantic feelings necessarily include experiencing the alterity of the partner as an affective subjectivity that freely, willingly, and passionately commits to its partner. The romantic commitment is expected to stem from the sentient inner selves of the lovers, which is one of the features that robots are lacking. Thus the artificial alterity might disengage our romantic aspirations, and, as argued by many, will make them morally inferior to intraspecies love affairs. The current analysis will restrain from ethical considerations, however, and will focus on whether robots can in principle elicit human feelings of love.
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Skovgaard-Smith, Irene, Maura Soekijad, and Simon Down. "The Other side of ‘us’: Alterity construction and identification work in the context of planned change." Human Relations 73, no. 11 (October 24, 2019): 1583–606. http://dx.doi.org/10.1177/0018726719872525.
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How do we use the Other to make sense of who we are? A common assumption is that people positively affirm social identities by excluding an inferior Other. This article challenges that restricted notion by focusing on the variation and situational fluidity of alterity construction (othering) in identification work. Based on an ethnographic study of a change project in a public hospital, we examine how nurses, surgeons, medical secretaries, and external management consultants constructed Others/otherness. Depending on micro-situations, different actors reciprocally differentiated one another horizontally and/or vertically, and some also appropriated otherness in certain situations by either crossing boundaries or by collapsing them. The article contributes to theorizing on identification work and its consequences by offering a conceptualization of the variety of othering in everyday interaction. It further highlights relational agency in the co-construction of social identities/alterities. Through reciprocal othering, ‘self’ and ‘other’ mutually construct one another in interaction, enabled and constrained by structural contexts while simultaneously taking part in constituting them. As such, othering plays a key role in organizing processes that involve encounters and negotiations between different work- and occupational groups.
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Barnes, T. J., and M. R. Curry. "Postmodernism in Economic Geography: Metaphor and the Construction of Alterity." Environment and Planning D: Society and Space 10, no. 1 (February 1992): 57–68. http://dx.doi.org/10.1068/d100057.
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From the premise that economic geography is shot through with metaphors, it is argued that there is very little difference in the way modernist and postmodernist economic geographers semantically approach metaphor within their discipline. This argument is illustrated by examining within economic geography the use both of ‘big’ metaphors, such as the gravity model, and of ‘little’ metaphors such as those that pepper individual pieces of writing. Although there are few semantic differences with respect to metaphor use between the two groups, there are pragmatic differences; that is, in the way metaphors are used to create community, and its obverse, otherness or alterity. In their quest to develop foolproof methods that could be applied by everyone, modernist geographers proposed a democratic view. In contrast, for postmodernist economic geographers understanding the world requires an act of transcendence; this view is Homeric or heroic, wherein the world is divided into those who possess the depth of sensitivity to grasp complexity, and those who cannot and are thus merely ‘other’.
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Boicu, Dragoş. "Epiphany and Otherness in the Vision of Father André Scrima." Review of Ecumenical Studies Sibiu 12, no. 3 (December 1, 2020): 439–57. http://dx.doi.org/10.2478/ress-2020-0031.
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Abstract Father André Scrima emphasized in his works the unanimous and universal duty of discovering the necessity of otherness or alterity as the exigency of our own path to God. He often spoke of the encounter and “askesis of the dialogue” that consists of the effort to open completely and without reserve to the other. From this point of view, we could consider André Scrima the visionary who intermediates the unveiling and the Revelation that, regardless of confession and religion, every human being has the chance to develop an authentic relationship with the divinity. Also, he advocates an indispensable condition or the most basic ethical argument required to get closer to God, namely recognizing the universal quality of all humankind as equally capable to be vessels of God’s grace, and hence they should be appreciated as such.
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de Pedro Ricoy, Raquel. "Translating the Revolution: Otherness in Cuban Testimonial Literature." Meta 57, no. 3 (July 8, 2013): 574–91. http://dx.doi.org/10.7202/1017081ar.
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Drawing on existing theories in the field, this paper seeks to explore the issues that surround the translation of Cuban testimonial texts, emphasizing the inevitable portrayal of the Self as an Other. The notion of translation as an articulation of otherness has become a focus of interest in contemporary translation studies. Notwithstanding the worth of the general framework that has emerged as a result, the need for country-specific research is underscored by Cuba’s unique location on the contemporary political map – and its alleged “exceptionalism” – which sets it apart from cultural contexts that have been previously studied. Because of the isolated nature of Cuba, it is important to highlight the gap between the Cuban literature that is published, translated and read outside Cuba, on the one hand, and the Cuban literature that is published and read in Cuba, on the other. The results of bibliographical research and fieldwork indicate that, although publishers and literary experts alike place great emphasis on the significance of otherness, their interest centres on the dissemination of the Cuban experience seen “from inside” (so as to counterbalance Cuban narratives produced by exiles). In doing so, they underscore the “universal nature” of the human experience and play down any alterity that may hinder the translation process.
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Blanchard, Lynda‐ann, and Mike Nix. "Creating spaces for radical pedagogy in higher education." Human Rights Education Review 2, no. 2 (November 3, 2019): 64–83. http://dx.doi.org/10.7577/hrer.3363.
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This paper tells stories from a higher education study abroad collaboration entitled Investigating Diversity, Human Rights and Civil Society in Japan and Australia. Starting from a pedagogical focus on students’ active learning about human rights, this project has come to value relationship building—between academic institutions, civil society and community groups, and individuals. We ask ‘what is human rights education?’, and argue for a radical pedagogy in which knowledge about human rights and diversity is negotiated in ‘third spaces’ (Bhabha). In an attempt to address the ‘im/possibility of engaging with alterity outside of a pedagogic relationship of appropriation or domination’ (Sharma), learners ‘become border crossers in order to understand otherness on its own terms’ (Giroux). As the stories demonstrate, active learning also requires active unlearning (Spivak). Pivotal to our radical pedagogy is a conception of human rights education as dialogic and that creates the conditions for ethical encounters with otherness.
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ZUNZUNEGUI, Santos, and Ainara MIGUEL. "EL OTRO, EL MISMO. FIGURAS Y DISCURSOS DE LA ALTERIDAD." Signa: Revista de la Asociación Española de Semiótica 30 (January 6, 2021): 163. http://dx.doi.org/10.5944/signa.vol30.2021.29302.
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Resumen: El Otro, el Mismo. Figuras y discursos de la alteridad es el título del congreso internacional que la Asociación Española de Semiótica y el Departamento de Comunicación Audiovisual y Publicidad de la Universidad del País Vasco UPV/EHU celebraron conjuntamente durante los días 13, 14 y 15 de noviembre de 2019 en Bilbao. Este monográfico de la revista Signa recoge en el presente número una selección de los trabajos presentados en dicho congreso. Contribuciones que en su conjunto analizan el concepto de alteridad desde muy variados ángulos: la alteridad social, la alteridad interior y la representación de ambas en las narraciones mediáticas, sean literarias o audiovisuales.Abstract: The Other, the Same. Figures and Discourses of Alterity is the title of the international congress that the Spanish Association of Semiotics and the Department of Audiovisual Communication and Advertising at the University of the Basque Country UPV/EHU jointly held on the 13th, 14th and 15th of November 2019 in Bilbao. This issue of the journal Signa now publishes a selection of eleven works that analyze the concept of otherness from a lot of possible angles: social alterity, interior alterity, and the representation of both in literary and audiovisual media narratives.
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Ritivoi, Andreea Deciu. "Reading (with) Hannah Arendt: Aesthetic Representation for an Ethics of Alterity." Humanities 8, no. 4 (September 24, 2019): 155. http://dx.doi.org/10.3390/h8040155.
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Hannah Arendt’s interest in literature was part of a broader concern, which was inspired by her reading of Kant, with the role played by aesthetic representation in ethical and political judgment. Her rich repertoire of writings about literature deserves to be considered alongside the works more commonly associated with the ethical turn in literary studies. Arendt’s unique contribution, I argue here, is a heightened awareness of the assimilative tendencies of aesthetic and cultural representation, coupled with a critique of empathy as potentially illusory or even condescending when confronted with a political judgment that is set up to absorb difference. To recognize alterity requires us, if we follow Arendt, to understand otherness “in acting and speaking,” as she argued in The Human Condition. Much of her philosophical and political work was dedicated to understanding the obstacles facing human togetherness, so that she could suggest ways for us to overcome them. Aesthetic representation, in her view, was one of the most effective strategies for achieving community because it offers a reconstruction of another’s viewpoints that invites both an imaginative projection and a sustained cognitive effort.
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Antor, Heinz. "Insularity, Identity, and Alterity in Patrick White’s A Fringe of Leaves." Pólemos 14, no. 2 (September 25, 2020): 261–76. http://dx.doi.org/10.1515/pol-2020-2017.
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AbstractIn his novel A Fringe of Leaves (1976), Australian Nobel laureate Patrick White takes up the famous case of the 1836 shipwreck and subsequent survival on an island of Eliza Fraser, a Scottish woman who managed to return to white colonial society after having spent several weeks among a tribe of Aborigines in Queensland. White uses this story for an investigation of human processes of categorization as tools of the construction of notions of identity and alterity in contexts in which social, racial, and gendered otherness collide in the separateness of various insular spaces. In shaping the character of Ellen Roxburgh as Fraser’s fictional equivalent, he chooses a hybrid figure the liminality and the border-crossings of which lend themselves both to an investigation and a critical questioning of strategies of self-constitution dependent on imaginings of negative others. On a more concrete historical level, White thus questions the ideas of race, class, and gender early Australian colonial society was founded on and raises issues that are still of consequence even in the 21st century.
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Acioli Neto, Manoel de Lima, and Maria de Fátima de Souza Santos. "Alterity and Identity Refusal: The Construction of the Image of the Crack User1." Paidéia (Ribeirão Preto) 24, no. 59 (December 2014): 389–96. http://dx.doi.org/10.1590/1982-43272459201413.
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The discourse disseminated in the media shows the user of crack as dependent or criminal. This study’s aim was to analyze the construction of otherness around the image of crack users. We interviewed 14 crack users in different places and the data were analyzed using Thematic Content Analysis. The participants’ reports suggest that the image of crack users is established based on alterity, in which the individual in this condition does not recognize him/herself. Thus, even though users contend that their actions are not determined by the standards provided by their interactional networks, hegemonic representations concerning their contexts of use attest that these activities concerning crack are just as they are perceived to be. Therefore, even though they have other experiences with the drug, these participants believe that the use of crack provides a destructive pleasure and impedes voluntary action.
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BITTARELLO, MARIA BEATRICE. "The Construction of Etruscan ‘Otherness’ in Latin Literature." Greece and Rome 56, no. 2 (September 14, 2009): 211–33. http://dx.doi.org/10.1017/s0017383509990052.
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This paper deals with issues of ethnic representation; it aims at highlighting how Roman authors tend to portray the Etruscans as ‘others’, whose cultural models deeply differ from those proposed by Rome. Several studies, conducted from different disciplinary and methodological positions, have highlighted the existence, in the Greek world, of complex representations of ‘other peoples’, representations that served political, cultural, and economic purposes. Whether the study of alterity is to be set in the context of a Greek response to the Persian wars (as P. Cartledge and others have pointed out, the creation of the barbarian seems to be primarily a Greek ideology opposing the Greeks to all other peoples), or not, it seems clear from scholarly studies that the Romans often drew upon and reworked Greek characterizations, and created specific representations of other peoples. Latin literature, which (as T. N. Habinek has noted), served the interests of Roman power, abounds with examples of ethnographic and literary descriptions of foreign peoples consciously aimed at defining and marginalizing ‘the other’ in relation to Roman founding cultural values, and functional to evolving Roman interests. Outstanding examples are Caesar's Commentarii and Tacitus' ideological and idealized representation of the Germans as an uncorrupted, warlike people in the Germania. In several cases there is evidence of layering in the representation of foreign peoples, since Roman authors often re-craft Greek representations: thus, the biased Roman portrayal of the Near East or of the Sardinians largely draws on Greek representations; in portraying the Samnites, Latin authors reshaped elements already elaborated by the Tarentines.
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Szekely, Eva Monica, and Cristiana-Ligia-Mari Lapusan. "Interdisciplinary Approach to Construct Identity and Alterity in Literature, Film and Culture: Arts and the Otherness." International Journal of Learning: Annual Review 16, no. 10 (2009): 81–102. http://dx.doi.org/10.18848/1447-9494/cgp/v16i10/46646.
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ji-won Lee. "A Study on The Otherness(Alterity) : Dance Art's Another Subject - Focusing on E. Levinas' Philosophical Thought -." Korean Journal of Dance Studies 26, no. 26 (April 2009): 153–95. http://dx.doi.org/10.16877/kjds.26.26.200904.153.
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Vives Riera, Antoni, and Pau Obrador. "Festive traditions and tourism in Mallorca: Ludic transgressions and the disruption of otherness." Tourist Studies 20, no. 1 (August 30, 2019): 120–41. http://dx.doi.org/10.1177/1468797619873058.
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Invented traditions are worldmaking devices that mobilise places for tourism consumption. They are regularly used to project a tourist sense of otherness. However, they can also be sites of resistance and transgression in tourism. This article explores the transgressive potential of invented traditions as a locus of cultural change that challenges processes of othering in tourism. It reflects on the disruption of alterity with a case study of La Mucada, an invented rural tradition in Mallorca, which problematises the romantic categories through which the island is consumed by tourists. Invented traditions are reconsidered in relational terms as progressive spaces that can generate more partial, fluid or unfixed identifications. A performative understanding of transgression is proposed, emphasising the banal tourist ways in which epistemologies of difference are disrupted. Ludic transgressions also target other dichotomies, including stable notions of sexuality and gender.
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Bischof, Karin, Florian Oberhuber, and Karin Stögner. "Gender-specific constructions of the ‘other religion’ in French and Austrian discourse on Turkey’s accession to the European Union." Journal of Language and Politics 9, no. 3 (November 1, 2010): 364–92. http://dx.doi.org/10.1075/jlp.9.3.02bis.
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This article presents results from a qualitative analysis of religious and gender-specific ‘othering’ in Austrian and French media discourse on Turkey’s accession to the EU (2004–2006). A typology of arguments justifying inclusion and exclusion of Turkey from Europe or the EU is presented, and gender-specific othering is placed in the context of differing national discourses about Europe and diverging visions of secularisation and citizenship. Secondly, various topoi of orientalism are reconstructed which play a crucial role in both national corpora, and it is shown how various historically shaped discourses of alterity intersect and produce gendered images of cultural and religious otherness.
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Hermann, Isabella. "Boundaries and Otherness in Science Fiction: We Cannot Escape the Human Condition." Text Matters, no. 8 (October 24, 2018): 212–26. http://dx.doi.org/10.1515/texmat-2018-0013.
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The article explores the construction of boundaries, alterity and otherness in modern science-fiction (SF) films. Boundaries, understood as real state borders, territoriality and sovereignty, as well as the construction of the other beyond an imagined border and delimited space, have a significant meaning in the dystopian settings of SF. Even though SF topics are not bound to the contemporary environment, be it of a historical, technical or ethical nature, they do relate to the present-day world and transcend our well-known problems. Therefore, SF offers a pronounced discourse about current social challenges under extreme conditions such as future technological leaps, encounters with the alien other or the end of the world. At the same time the genre enables us to play through future challenges that might really happen. Films like Equilibrium (2002), Code 46 (2003), Children of Men (2006) and District 9 (2009) show that in freely constructed cinematic settings we are not only unable to escape from our border conflicts, but quite the contrary, we take them everywhere with us, even to an alternative present or into the future, where new precarious situations of otherness are constructed.
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Claviez, Thomas. "Done and Over With—Finally? Otherness, Metonymy, and the Ethics of Comparison." PMLA/Publications of the Modern Language Association of America 128, no. 3 (May 2013): 608–14. http://dx.doi.org/10.1632/pmla.2013.128.3.608.
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A strange impatience characterizes recent debates surrounding not only comparative literature but also related fields such as recognition, ethics, postcolonialism, and cultural studies: the impatience with notions like alterity, difference, and the other. These notions have enjoyed an unprecedented (and presumably undue) amount of attention for roughly thirty-five years, but now many commentators are eager to lay to rest their spectral presence or to shoo them away like a bothersome insect. Among the most recent and resolute attempts to overcome the “excesses” of the turn toward the other is arguably the oeuvre of Jacques Rancière, who forges an analogy between the cynical foreign policy of the Bush government, including its “war on terror,” and an ethics of otherness—an ethics usually based on concepts of the sublime and linked by Rancière to the work of Jean-François Lyotard and Giorgio Agamben (Dissensus). Rancière repeatedly insists that what is often called the absolutization of the other can lead to, or at least feed into, political forms of “othering” that threaten to achieve the opposite of what they were designed to do. However, any such attempt to end the interlude of otherness—and to return to a concept of universalism or the human, however modified—means to return to sameness.
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Fehimović, Dunja. "Ethics, hospitality and aesthetics in Fresa y chocolate/Strawberry and Chocolate (Gutiérrez Alea and Tabío 1993) and Santa y Andrés/Santa and Andrés (Lechuga 2016)." Studies in Spanish & Latin American Cinemas 17, no. 3 (September 1, 2020): 409–25. http://dx.doi.org/10.1386/slac_00030_1.
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This article draws on Levinas’ ‘first ethics’ and Derrida’s account of hospitality in order to examine how Fresa y chocolate/ Strawberry and Chocolate (Gutiérrez Alea and Tabío 1993) and Santa y Andrés/Santa and Andrés (Lechuga 2016)make perceptible (drawing on the etymology of aesthetics as ‘aistheta’, perceptible things) the problem of the encounter with the Other. As films, they inevitably thematize and reduce both the Other’s infinite alterity and our own infinite responsibility. However, whereas Santa y Andrés makes the viewer experience the uncertainty produced by the subject’s encounter with difference, developing an aesthetics that bears a trace of this ‘first ethics’, Fresa y chocolate reduces alterity in favour of resolution. Examining the characters’ interactions in light of Derrida’s ‘hostipitality’, it becomes clear that, whereas Alea’s work encourages us to forget the power imbalances that neuter Diego’s authority as host, Lechuga’s film gestures towards a pervasive sovereignty that determines the exercise of hospitality as ethical response. Thus, by acknowledging the uncomfortable proximity of hospitality, hostility and discipline, and by allowing the viewer to access a trace of the unsettling encounter with infinite otherness, Santa y Andrés encourages a more ethical engagement with difference than its predecessor.
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O’Neill, Claire. "Unwanted appearances and self-objectification: The phenomenology of alterity for women in leadership." Leadership 15, no. 3 (December 26, 2018): 296–318. http://dx.doi.org/10.1177/1742715018816561.
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This paper introduces the concept of dys-appearance ( Leder, 1990 ) as a way of conceptualising the lived experience of alterity (or Otherness) of women’s bodies in leadership. Drawing on an in-depth qualitative study (using interviews and photo-elicitation) it contributes towards growing bodies of literature that emphasise the corporeal and highlight the Othering of the female body in the masculine discourse of leadership. Contemporary leadership scholars have drawn on Merleau-Pontian phenomenology to conceptualise the fundamental reversibility of embodied perception between the leader and the follower, but this analysis has not extended to a consideration of the sexed and gendered body. By focusing on the subjective experiences of women leaders this paper demonstrates the phenomenon of dys-appearance ( Leder, 1990 ) in which the female body, which signifies a socially problematic presence in this context, appears to the subject in a disruptive or unwanted manner within their self-perception. The self-objectification and dys-appearance of the recalcitrant body exerts a telic demand upon the self to rectify its problematic presence and return it to a state of undisruptive normality. This analysis contributes novel insights on the unique or different experiences of leadership for women, and the impact of the problematizing of the female body on their self-perceptions.
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Petre, Andreea. "Feminity – An Image of Alterity in The Girl from the Forest by Ioan Slavici." Acta Universitatis Sapientiae, Philologica 5, no. 1 (July 1, 2013): 7–16. http://dx.doi.org/10.2478/ausp-2014-0001.
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Abstract The short-story The Girl from the Forest by Ioan Slavici emphasises, from a modern perspective, the encounter with the Other, represented here by the feminine character, Simina. The Girl from the Forest can be read as a drama of excessive beauty, taking into account the fact that, in Romanian literature, the beauty of the positive feminine character was a datum, harmonised with a matching character, until Slavici; with Simina from The Girl from the Forest, feminine beauty becomes, first of all, a source of selfconfedence, it confers self-awareness and helps the woman to overcome the traditional condition of a passive individual. A complex character, Simina transfigures her maternal vocation in an attempt to save the man she loves. This is the moment when the relationship with the Other (Man, Master, Father) reaches the point of conflict. Simina is a figure of otherness because, although all the characters belong to the same environment, the rural country, the economic and social status differences are obvious, and, in the encounters with the Other, the feminine character refuses to behave submissively; she is an active protagonist, who takes full responsibility for her desire to valorise her subjectivity.
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MEDURI, AVANTHI. "Labels, Histories, Politics: Indian/South Asian Dance on the Global Stage." Dance Research 26, no. 2 (October 2008): 223–43. http://dx.doi.org/10.3366/e0264287508000200.
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In this paper, I discuss issues revolving around history, historiography, alterity, difference and otherness concealed in the doubled Indian/South Asian label used to describe Indian/South Asian dance genres in the UK. The paper traces the historical genealogy of the South Asian label to US, Indian and British contexts and describes how the South Asian enunciation fed into Indian nation-state historiography and politics in the 1950s. I conclude by describing how Akademi: South Asian Dance, a leading London based arts organisation, explored the ambivalence in the doubled Indian/South Asian label by renaming itself in 1997, and forging new local/global networks of communication and artistic exchange between Indian and British based dancers and choreographers at the turn of the twenty-first century.
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Quadrio, Carolyn. "Woman-Centred Perspectives on Female Psychosexuality." Australian & New Zealand Journal of Psychiatry 28, no. 3 (September 1994): 478–87. http://dx.doi.org/10.3109/00048679409075877.
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Numerous contemporary analyses have challenged traditional models of female psychosexual development, identifying their norms as implicitly androcentric Femaleness has been regarded as derivative or deviant, as less and “other” than maleness. Alternative, woman-centred, models emphasise three major aspects of female psychosexual development: affiliation (women and others), maternity (women as mothers), and alterity (women and otherness). For some theorists the affiliative/maternal emphasis constructs a model of healthy and desirable femaleness. For others it represents not only the outcome of millennia of female subordination but also provides a justification for perpetuation of that subordination. Whatever the resolution of these dilemmas, a woman-centred perspective of female psychosexual development is relevant to contemporary psychiatric thinking. This review will present such a perspective and raise some of those dilemmas.
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Ilter, Tugrul. "The Otherness of Cyberspace, Virtual Reality, and Hypertext Vis-À-Vis "The Traditional"." Open House International 32, no. 1 (March 1, 2007): 83–88. http://dx.doi.org/10.1108/ohi-01-2007-b0009.
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This article engages with the question of the otherness of cyberspace, VR, and hypertext, and how they are distinguished as "new" from "the traditional." It begins by noting how this "new" present is distinguished by familiar binary oppositions like now vs. past and modern vs. traditional which rely on the notion of a new that is uncontaminated by the old. Both our enthusiasm for the singularly liberating nature of this new future as cybertechnophiles, and our Luddite resistance to its singularly fascistic and panoptic encirclement are similarly informed by this binary opposition. The paper then notes how the other in this opposition is a "domestic other." Thus we always-already know what the other is all about. Arguing that if the other were radically other and not "domesticated," one could not give an account of it in this way, the paper concludes that such alterity requires a rethinking of how one knows the other. The difference between this "wild" other and the "domestic" other is not an external difference but is radical; it is at the root. Therefore, our notions of space, reality, and text need to be complicated and rethought to accommodate what they seem to oppose: cyberspace, virtual reality, and hypertext.
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İlter, Tuğrul. "The Otherness of Cyberspace, Virtual Reality, and Hypertext vis-a-vis “The Traditional”." Open House International 31, no. 4 (December 1, 2006): 95–99. http://dx.doi.org/10.1108/ohi-04-2006-b0013.
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This article engages with the question of the otherness of cyberspace, VR, and hypertext, and how they are distinguished as “new” from “the traditional.” It begins by noting how this “new” present is distinguished by familiar binary oppositions like now vs. past and modern vs. traditional which rely on the notion of a new that is uncontaminated by the old. Both our enthusiasm for the singularly liberating nature of this new future as cybertechnophiles, and our Luddite resistance to its singularly fascistic and panoptic encirclement are similarly informed by this binary opposition. The paper then notes how the other in this opposition is a “domestic other.” Thus we always-already know what the other is all about. Arguing that if the other were radically other and not “domesticated,” one could not give an account of it in this way, the paper concludes that such alterity requires a rethinking of how one knows the other. The difference between this “wild” other and the “domestic” other is not an external difference but is radical; it is at the root. Therefore, our notions of space, reality, and text need to be complicated and rethought to accommodate what they seem to oppose: cyberspace, virtual reality, and hypertext.
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Gallegos, Eduardo, and Jaime Otazo. "To travel is to Look, to Look is to Relate." Journeys 21, no. 2 (December 1, 2020): 67–89. http://dx.doi.org/10.3167/jys.2020.210204.
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Generally, analyzes of Otto Nordenskjöld’s trip to the Antarctic (1901-1904) ignore the preparations that required a previous trip to Chilean-Argentine Patagonia (1894-1897). Even more, these analyzes forget the Colonial dimension of this expedition. This paper intends to fill this void considering for the analysis two images present in the Swedish travel story. The concept of iconology is proposed here as a link between the image (icons) and the story (logos). The aim is to analyze the iconology to discuss the meaningful configuration of an identity gaze—the Europeans—and a gaze on the otherness—the indigenous. The results show that in the iconology presented in the story and in the images, appear paradoxical elements that allow questioning the relevance of the identity-alterity dichotomy through the appearance of third spaces.
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Cole, Rachel. "Rethinking the Value of Lyric Closure: Giorgio Agamben, Wallace Stevens, and the Ethics of Satisfaction." PMLA/Publications of the Modern Language Association of America 126, no. 2 (March 2011): 383–97. http://dx.doi.org/10.1632/pmla.2011.126.2.383.
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Lyric poetry's investment in structural delimitation has been read as a commitment to the exclusion of otherness and more specifically of other people. But delimitation need not be synonymous with exclusivity. Giorgio Agamben suggests that lyric closure and the satisfaction it affords may be a model for achieving peace with the other—a model of how we might find, in or with another, not merely alterity but contentment. Wallace Stevens offers examples of how such contentment might be realized between text and reader, as an effect of the bounded aural intensity of lyric language. Agamben's poetics and Stevens's poems complicate our assumptions about the sociality of lyric structure. In addition, they offer a provocative alternative to the Levinasian models that influence much of our current thinking about ethics.
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Sodré, Olga. "A PERSPECTIVA TEOLÓGICA DA ALTERIDADE E O NOVO PENTECOSTES." Perspectiva Teológica 39, no. 108 (April 20, 2010): 187. http://dx.doi.org/10.20911/21768757v39n108p187/2007.
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Partindo da perspectiva de Alteridade já implícita nos Evangelhos, este artigo mostra que tal conceito assume contornos mais nítidos em nossa época, e vem sendo repensada por alguns teólogos contemporâneos, descortinando um novo horizonte para a reflexão sobre o pluralismo e o diálogo inter-religioso. A partir desta reflexão, diferencia a visão de pluralidade no reconhecimento da alteridade de outras perspectivas de unidade e pluralidade baseadas apenas na identidade, e faz uma ponte entre a reflexão teológica da Alteridade e as propostas atuais de um diálogo social mais amplo entre as pessoas de diferentes tendências religiosas e materialistas, convivendo num mesmo espaço político. Ressalta que a perspectiva cristã da Alteridade é ancorada não apenas na relação com o próximo, mas também na relação com a Alteridade divina, expressa no Mistério de um Deus Uno e Trino e na misteriosa relação de um Filho Único com seus irmãos. A partir desta concepção teológica da Alteridade, focaliza o atual convívio humano na multiplicidade de línguas, culturas e religiões na perspectiva de um novo Pentecostes. Este nos abre para a compreensão da relação entre o Único e o múltiplo, e para a possibilidade de uma era pós-secular pacífica.ABSTRACT: Taking alteritys (otherness) perspective already implicit in the Gospels, this article shows that this concept assumes a more explicit forms in our times, and some contemporary theologians have been thinking about it, opening new horizons to reflect on pluralism and inter-religious dialogue. This reflection differentiates the vision of plurality in recognizing alterity from other perspectives of unity and plurality based on identity, and it builds a bridge between theological reflections on alterity and current proposals of a broader social dialogue between people of different religious affiliation and materialists, living together in the same political space. It emphasizes that the Christian perspective on alterity is anchored not only on the relationship with the neighbor but also in the relationship with the divine alterity, expressed in the mystery of the triune and monotheistic God and the mysterious relationship of a unique Son with his brothers. From this theological conception of alterity it focuses on the current human living in the multiplicity of languages, cultures, and religions in the view of a new Pentecost. It leads us to understand the relationship between the unique and the multiple, and the possibility of a pacific pos-secular new era.