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Journal articles on the topic 'Otherness'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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1

Roberts, Andrew Michael. "Otherness." Iowa Review 34, no. 2 (October 2004): 81. http://dx.doi.org/10.17077/0021-065x.5832.

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Henry, Martin. "Otherness." Irish Theological Quarterly 68, no. 1 (March 2003): 34. http://dx.doi.org/10.1177/002114000306800103.

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Aumais, Nancy. "Otherness." Revue de l’Entrepreneuriat Vol. 22, no. 1 (March 30, 2023): 20–22. http://dx.doi.org/10.3917/entre.221.0020.

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4

de Castro, Lucia Rabello. "Otherness in me, Otherness in Others." Childhood 11, no. 4 (November 2004): 469–93. http://dx.doi.org/10.1177/0907568204047107.

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5

Scott, Sarah. "Knowing Otherness." International Philosophical Quarterly 55, no. 4 (2015): 399–416. http://dx.doi.org/10.5840/ipq2015101248.

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6

백민아. "Shylock’s Otherness." Jungang Journal of English Language and Literature 54, no. 2 (June 2012): 123–38. http://dx.doi.org/10.18853/jjell.2012.54.2.007.

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7

Goldin, Daniel. "Prologue: Otherness." Psychoanalytic Inquiry 42, no. 2 (February 17, 2022): 99–100. http://dx.doi.org/10.1080/07351690.2022.2022366.

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Goldin, Daniel. "Epilogue: Otherness." Psychoanalytic Inquiry 42, no. 2 (February 17, 2022): 158. http://dx.doi.org/10.1080/07351690.2022.2022386.

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9

Pocė, Gintarė, and Milda Ališauskienė. "Creating Otherness." International Journal for the Study of New Religions 8, no. 1 (July 27, 2018): 49–71. http://dx.doi.org/10.1558/ijsnr.25989.

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This article contributes to the ongoing theoretical and empirical discussions within the studies of media and religion on the interaction of these social institutions in contemporary society. Firstly, we locate our research questions within the recent theoretical debates on relations between media and religion in contemporary society, the US, Western Europe and, particularly, postcommunist countries. Secondly, we discuss the representations of minority religions in Lithuanian media grounding on the empirical research of Lithuanian media in 2000-2012. Results of the empirical research showed that minority religions in Lithuanian media were represented mostly in a negative and scandalous context. The majority of articles contained various rhetorical strategies which strengthened the proposed viewpoints. Opinions of the members of minority religions, experts and society were the most common information source dealt with in the analysed articles.
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Leder, Drew. "Embodying Otherness." Environmental Philosophy 9, no. 2 (2012): 123–41. http://dx.doi.org/10.5840/envirophil20129219.

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11

Madden, Mary. "Articulating Otherness." Qualitative Inquiry 18, no. 4 (March 2012): 368–77. http://dx.doi.org/10.1177/1077800411434278.

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12

Wokler, Robert. "Todorov's Otherness." New Literary History 27, no. 1 (1996): 43–55. http://dx.doi.org/10.1353/nlh.1996.0014.

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13

Costello, Stephen J. "Narrating otherness." Philosophy & Social Criticism 30, no. 7 (November 2004): 881–86. http://dx.doi.org/10.1177/0191453704047013.

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14

Fahs, Breanne. "Dreaded “Otherness”." Gender & Society 25, no. 4 (August 2011): 451–72. http://dx.doi.org/10.1177/0891243211414877.

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15

Henriksen, Jan-Olav. "Thematizing otherness." Studia Theologica - Nordic Journal of Theology 64, no. 2 (December 2010): 153–76. http://dx.doi.org/10.1080/0039338x.2010.523230.

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16

Calcutt, Lyn, Ian Woodward, and Zlatko Skrbis. "Conceptualizing otherness." Journal of Sociology 45, no. 2 (May 20, 2009): 169–86. http://dx.doi.org/10.1177/1440783309103344.

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17

Harvey, Kolby. "Embracing Otherness." American Book Review 35, no. 1 (2013): 27. http://dx.doi.org/10.1353/abr.2013.0139.

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18

Dimitrijovska-Jankulovska, Anita, and Milica Denkovska. "POSTCOLONIAL “OTHERNESS”." SCIENCE International Journal 2, no. 1 (March 16, 2023): 47–50. http://dx.doi.org/10.35120/sciencej020147d.

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In this paper the category of Otherness has been concerned for those who occupy the subordinate position in society, which have been presented as inferior in terms of knowledge and abilities, which implies that they need the leadership of those who are, by definition, more capable, more educated, more advanced, more civilized, more merciful, etc. On this way, the hierarchy of representations is established, thus justifying the existing ones power relations in society as well as the unequal treatment of those who are represented as inferior. The concept of Otherness within the framework of postcolonial criticism is used to describe the rest of the world, i.e., everything that does not fall within the scope of Europeans, as one homogeneous mass characterized by ugly features. Otherness in postcolonial criticism refers to colonized peoples who are marginalized by the imperial and identified by their difference from the center. Any area that is not part of European soil is considered inferior, dangerous and less valuable. However, in the understanding of the Other, a duality is also noticeable, since he is sometimes considered wild, harmful and mysterious, and sometimes harmless. Hybridity, mimicry, ambivalence are terms which are used in postcolonial analysis. The colonizers tried to categorize the colonized population, and the formation of hybrid patterns prevented that process, since new cultural forms were emerging that no longer corresponded to the descriptions of the colonizers. Colonizers have been the part of Occident and the colonized nations are the Orient or the Others or the category of Otherness. Sharing the same space, Orient and Occident influenced each other, which resulted in the transfer of elements from one culture to another. The fruit of this is the emergence of an intermediate space and a hybrid identity, which is characterized as a simultaneous affection for two or more different and opposing identity patterns, but does not fully belong to any of them.
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19

Koprivica, Caslav. "The Balkans as a European inner otherness." Zbornik Matice srpske za drustvene nauke, no. 143 (2013): 221–34. http://dx.doi.org/10.2298/zmsdn1343221k.

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In this paper the author attempts to re-examine the importance of the Balkans in the imagery of (Western) Europe. Three points are highlighted: the necessity of mediation of Europe?s identity through the Otherness, peculiarities of Europe?s perception of the Balkans, and influence of the construction of this allegedly unitary, external identity of the Balkans on self-perception of peoples from the Peninsula. An effort is made to show how the internal complexity of the European identity directly and inevitably affected different, not only Balkan, cultural Othernesses and how it is peculiar for the Balkans not to be recognized by the West as sufficiently different Otherness.
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20

Langford, Jean M. "Cultural Encounters: Representing "Otherness.":Cultural Encounters: Representing "Otherness."." American Anthropologist 105, no. 2 (June 2003): 419–20. http://dx.doi.org/10.1525/aa.2003.105.2.419.

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21

Kardasheva, Antonina. "The Problem of Otherness through the Perspective of Psychology." Rhetoric and Communications, no. 50 (January 22, 2022): 115–27. http://dx.doi.org/10.55206/sgwg7426.

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Abstract: The article presents a theoretical overview of the problem of otherness from the point of view of psychology. The aim is to establish the scope and content of the concept, as well as to present classification schemes related to otherness. Relationships between otherness and marginality, otherness and identity, otherness and belonging are discussed. An emphasis is placed on otherness as a problem in social systems. Affiliation as an alternative is derived from a special perspective. The methods of analysis and synthesis, desk research were used. A working definition of otherness is given and its manifestations in social and psychological terms are derived. The research questions are focused on presenting theories and identifying factors, manifestations and phenomena related to the problem of otherness. The conclusions are that otherness should be studied by different areas of science, and psychology has its contribution to these studies, which may be viewed as interdisciplinary. Keywords: otherness, psychology, identity, marginality, belonging.
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22

Serrano Arias, Tanit Guadalupe. "Otherness in Cinematography." Glimpse 21 (2020): 119–23. http://dx.doi.org/10.5840/glimpse20202113.

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The dialogue in this paper is aimed at reflecting the form of representation of The Other within the cinematography from the philosophical point of view. For this, we support our study in Ethics as the first philosophy of Emmanuel Levinas. The questions that trouble this study are: What is otherness? Who is the other? Why is it necessary to think about otherness in cinematography?Here we reflect on the recognition of the Other, of the different individual, of the foreign. Cinema allows to recognize the existence of other subjects, from a double look, as spectators, but also as creators. What motivates the reflection of otherness from the human relationships that are interwoven, as well as the cultural character of all perception, referring to the notion of the other as interior to the field of being.
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23

McLaren, Peter. "Collisions with Otherness." American Journal of Semiotics 9, no. 2 (1992): 121–48. http://dx.doi.org/10.5840/ajs199292/324.

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24

Carrier, Neil, and Gordon Mathews. "Places of Otherness." Migration and Society 3, no. 1 (June 1, 2020): 98–112. http://dx.doi.org/10.3167/arms.2020.030109.

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This article looks at two urban landscapes critical for mobility within the Global South: Eastleigh, Kenya, and Xiaobei, China. While different, they are both centers of global trade that attract migrants seeking livelihoods, and are also regarded with great ambivalence within the countries that host them. We explore this ambivalence, showing how it links to fear of the “others” who animate them, and to broader politics in which migrants become caught. Such places often simultaneously attract members of the host society for a taste of the other, or business opportunities, yet also repel and induce fear as places of danger. For the migrant population, there is also ambivalence—as they are places that offer both opportunity for social mobility, yet also places of hard lives and immobility. In short, both are critical nodes in patterns of South-South mobility where dynamics of such mobility and reaction to it can be understood.
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25

Haney, Kathleen. "Empathy and Otherness." Journal of Philosophy: A Cross-Disciplinary Inquiry 4, no. 8 (2009): 11–19. http://dx.doi.org/10.5840/jphilnepal2009482.

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26

Yifeng, Sun. "Translating Foreign Otherness." Across Languages and Cultures 7, no. 1 (June 2006): 23–36. http://dx.doi.org/10.1556/acr.7.2006.1.2.

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27

-, Anon. "Otherness and Schizophrenia." Social Science, Humanities and Sustainability Research 2, no. 4 (October 14, 2021): p29. http://dx.doi.org/10.22158/sshsr.v2n4p29.

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28

Williams, Rowan. "A True Otherness." Political Theology 22, no. 5 (July 4, 2021): 393–97. http://dx.doi.org/10.1080/1462317x.2021.1955574.

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29

Balibar, Etienne. "Difference, Otherness, Exclusion." Parallax 11, no. 1 (January 2005): 19–34. http://dx.doi.org/10.1080/1353464052000321074.

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30

Stasch, Rupert. "Dramas of otherness." HAU: Journal of Ethnographic Theory 6, no. 3 (December 2016): 7–27. http://dx.doi.org/10.14318/hau6.3.003.

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31

Balfe, Judith Huggins. "(Re)Presenting “Otherness”." Journal of Arts Management, Law, and Society 25, no. 4 (January 1996): 259–61. http://dx.doi.org/10.1080/10632921.1996.9941803.

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32

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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33

Tarulli, Donato. "Identity and Otherness." Narrative Inquiry 10, no. 1 (October 17, 2000): 111–18. http://dx.doi.org/10.1075/ni.10.1.06tar.

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34

Villoro, Luis. "The Unacceptable Otherness." Diogenes 40, no. 159 (August 1992): 57–68. http://dx.doi.org/10.1177/039219219204015906.

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35

Khatib, Lina. "Nationalism and Otherness." European Journal of Cultural Studies 9, no. 1 (February 2006): 63–80. http://dx.doi.org/10.1177/1367549406060808.

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36

McWeeny, Jennifer. "Origins of Otherness:." Simone de Beauvoir Studies 26, no. 1 (October 23, 2010): 5–17. http://dx.doi.org/10.1163/25897616-02601004.

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37

Prodan-Bhalla, Natasha, Diane Middagh, Sharon Jinkerson-Brass, Shabnam Ziabakhsh, Ann Pederson, and Charlene King. "Embracing Our “Otherness”." Journal of Holistic Nursing 35, no. 1 (July 8, 2016): 44–52. http://dx.doi.org/10.1177/0898010116642085.

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Theories on the importance of holistic and spiritual healing within nonconventional models of care are vast, yet there is little written about the practical, clinical-level interventions required to deliver such practices in collaborative cross-cultural settings. This article describes the learning experiences and transformative journeys of non-Indigenous nurse practitioners working with a Cultural Lead from an Indigenous community in British Columbia, Canada. The goal of the Seven Sisters Healthy Heart Project was to improve heart health promotion in an Indigenous community through a model of knowledge translation. The article describes the development of a bridge between two cultures in an attempt to deliver culturally responsive programming. Our journeys are represented in a phenomenological approach regarding relationships, pedagogy, and expertise. We were able to find ways to balance two worlds—the medical health services model and Indigenous holistic models of healing. The key to building the bridge was our willingness to be vulnerable, to trust in each other’s way of teaching and learning, and allowing diverse viewpoints and knowledge sources to be present. Our work has vast implications for health promotion in Indigenous communities, as it closes the gap between theory and practice by demonstrating how Indigenous models can be integrated into mainstream health promotion practices.
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38

Magierecka, Joanna. "Otherness-togetherness-aesthetics." DRAMA 60, no. 1 (June 9, 2023): 57–59. http://dx.doi.org/10.18261/drama.60.1.13.

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39

Onič, Tomaž. "Witchcraft or Otherness." Acta Neophilologica 56, no. 1-2 (December 8, 2023): 175–88. http://dx.doi.org/10.4312/an.56.1-2.175-188.

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Tituba, a supporting character in Arthur Miller’s 1953 play The Crucible, can be associated with the concept of otherness in several respects. For one, she is not free like the rest of the population of Salem, Massachusetts, where the play is set, but was brought to the community from the island of Barbados by Reverend Parris as an enslaved woman. Being of Caribbean origin, she is also not an English Protestant like the rest of the village, and despite having accepted her master’s church, as was common for the enslaved throughout the British colonial period, Protestantism is not her first religion. Finally, the two most evident and immediately perceivable characteristics placing her in the category of the Other are her skin colour and her language, which also seem to be the main reasons that she was the first person to be accused of witchcraft in Salem. This paper focuses on Tituba’s speech, particularly from the point of view of the possibilities as well as difficulties of translating her utterances into Slovene. The contrastive analysis includes Miller’s original play, its two Slovene translations, Lov na čarovnice, the published one (1964) and the unpublished theatre translation (1997/2019), as well as a brief insight into two theatre productions of the play at the Maribor National Theatre.
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40

Shukrun-Nagar, Pnina. "Individual moral otherness as a means to underscore sectoral otherness." Journal of Language and Politics 18, no. 2 (April 18, 2019): 161–83. http://dx.doi.org/10.1075/jlp.19012.shu.

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Abstract This study examines the news broadcasts of the Israeli TV Channel 2. It focuses on coverage of instances in which Haredi ‘Jewish ultra-Orthodox’ individuals are accused of committing immoral acts such as child abuse, hit and run accident and rape. I argue that in all of these instances, the moral otherness of these individuals is linked to their Haredi identity, thus intensifying the negative-sectoral otherness of the entire Haredi community. I discuss tagging, visual devices and especially discursive strategies used to link individual moral otherness to sectoral otherness at various levels of directness. Additionally, I analyze online comments written by viewers of the items discussed, which indicate the identification and interpretation of implications and implicatures conveyed by this rhetorical linkage.
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41

Waqar, Sajid, Anita Bilal Burki, and Musarrat Jahan. "Hidden Curriculum in Schools: A Comparison of Religious Otherness in Pakistani ELT Textbooks." International Journal of English Linguistics 10, no. 1 (December 15, 2019): 194. http://dx.doi.org/10.5539/ijel.v10n1p194.

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The emphasis of this research was religious otherness depiction in high school English textbooks issued by four State controlled Pakistani textbook boards of i.e., BTB Quetta, STB Jamshoro, KTB Peshawar and PTB Lahore. It besets a broad contrast among the religious otherness descriptions as depicted in provincial ELT textbooks and the otherness related notions of their corresponding students. To achieve the goals, the study was alienated in 2 phases: In phase 1, the textbooks of government textbook publishing boards were investigated and in the second phase their corresponding readers’ religious otherness ideas were obtained and evaluated. The research devised a modified model of analysis by blending Van Dijk (1998) and Fairclough (2001) CDA model for interpretation and explanation of religious otherness in representative text extracted from textbooks’ discourse. The study discovered the prevalence of religious otherness- related themes in all ELT textbooks. It was also found that STB discourse had improved religious otherness images and students’ otherness ideas than other provincial textbook boards and their respective readers. The study also revealed that Muslim male and female students had peculiar otherness notions about minority religious communities. The readers’ responses to questionnaire items in phase 2 of research suggested that textbooks had a significant part in molding otherness related notions of young readers. The study recommended an otherness-based investigation of the textbooks prior to publication at federal government level to ensure citizenship equality as envisioned by founder of the nation.
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42

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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43

Waldenfels, Bernhard. "Doubled Otherness in Ethnopsychiatry." Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 1, no. -1 (January 1, 2009): 51–65. http://dx.doi.org/10.7761/sr.1.51.

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44

Petrilli, Susan, and Augusto Ponzio. "Iconicity, Otherness and Translation." Chinese Semiotic Studies 7, no. 1 (September 1, 2012): 11–26. http://dx.doi.org/10.1515/css-2012-0003.

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Abstract The relation between the “original” text and its “translation” into another language is analyzed in terms of “similarity” and “difference”. What may be understood by “similarity” and “difference” is also explored. With respect to the original, in fact, a translation can be described as the “same/other”. Our theoretical framework is Peirce’s general sign theory with special reference to his renowned triad icon, symbol and index. Translation is also viewed in terms of the relation between representation and figuration, therefore between the direct and the indirect word. Ultimately, the word in translation is likened to the literary word.
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45

Kearney, Richard. "Desire, Dialectic and Otherness." Philosophical Studies 32 (1988): 301–5. http://dx.doi.org/10.5840/philstudies1988329.

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46

Heneveld, Amy. "Eating your lover’s otherness." Cahiers de recherches médiévales et humanistes, no. 36 (December 1, 2018): 393–412. http://dx.doi.org/10.4000/crm.16267.

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47

Musetti, Alessandro, Christian Pasini, and Roberto Cattivelli. "Teaching and Cultural Otherness." World Futures 72, no. 7-8 (November 16, 2016): 369–78. http://dx.doi.org/10.1080/02604027.2016.1262632.

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48

Grange, Joseph. "Desire, Dialectic and Otherness." American Catholic Philosophical Quarterly 64, no. 3 (1990): 416–18. http://dx.doi.org/10.5840/acpq199064327.

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49

Assis Rosa, Alexandra. "Translating orality, recreating otherness." Translation Studies 8, no. 2 (March 6, 2015): 209–25. http://dx.doi.org/10.1080/14781700.2015.1017833.

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50

Wentz, Richard E. "THE CONTEMPLATION OF OTHERNESS." Zygon� 20, no. 3 (September 1985): 341–44. http://dx.doi.org/10.1111/j.1467-9744.1985.tb00599.x.

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