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Journal articles on the topic 'Strange encounters'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Brekke, Jaya Klara. "Strange encounters." City 18, no. 4-5 (2014): 538–44. http://dx.doi.org/10.1080/13604813.2014.939475.

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2

Leer, Jonatan, and Katrine Meldgaard Kjær. "Strange Culinary Encounters." Food, Culture & Society 18, no. 2 (2015): 309–27. http://dx.doi.org/10.2752/175174415x14180391604648.

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3

Kielland, Ingrid Marie. "Strange encounters in place stories." Social & Cultural Geography 18, no. 1 (2016): 78–91. http://dx.doi.org/10.1080/14649365.2016.1176242.

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4

Vanoncini, André. "Balzac Chadenat Cendrars : « strange encounters »." L'Année balzacienne 20, no. 1 (2019): 387. http://dx.doi.org/10.3917/balz.020.0387.

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5

Glickman, Carl. "The Education Case for Strange Encounters." Phi Delta Kappan 91, no. 2 (2009): 80. http://dx.doi.org/10.1177/003172170909100220.

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6

Nof, Doron. "Strange encounters of eddies with walls." Journal of Marine Research 57, no. 5 (1999): 739–61. http://dx.doi.org/10.1357/002224099321560555.

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7

Hyland, Drew A. "Colloquium 4 Strange Encounters: Theaetetus, Theodorus, Socrates, and the Eleatic Stranger." Proceedings of the Boston Area Colloquium of Ancient Philosophy 30, no. 1 (2015): 103–17. http://dx.doi.org/10.1163/22134417-00301p11.

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This paper examines Plato’s Sophist with particular attention to the cast of characters and the most curious and complicated dramatic situation in which Plato places this dialogue: the dramatic proximity of surrounding dialogues and the impending trial, conviction, and death of Socrates. I use these considerations as a propaedeutic to the raising of questions about how these features of the dialogue might affect our interpretation of the actual positions espoused in the Sophist. One clear effect of these considerations will be to destabilize the commonly held view that in this dialogue Plato i

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8

Sheng, Kuang Vivian. "Yin Xiuzhen’s fabric cavities: fabricating ‘strange encounters’." Sculpture Journal 23, no. 3 (2014): 393–402. http://dx.doi.org/10.3828/sj.2015.10.

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9

Wuthnow, Julie. "Strange Encounters: Embodied Others in Post- Coloniality." Sociological Research Online 7, no. 4 (2002): 75–76. http://dx.doi.org/10.1177/136078040200700401.

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10

May, John D'Arcy. "Strange Encounters: On Transcending Violence by Transcending Difference." Studies in World Christianity 6, no. 2 (2000): 224–44. http://dx.doi.org/10.3366/swc.2000.6.2.224.

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11

May, John D'Arcy. "Strange Encounters: On Transcending Violence by Transcending Difference." Studies in World Christianity 6, Part_2 (2000): 224–44. http://dx.doi.org/10.3366/swc.2000.6.part_2.224.

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12

Bilge, Sirma. "Waking with Strange Encounters (in) a Pandemic Lockdown." Journal of Intercultural Studies 42, no. 1 (2021): 24–32. http://dx.doi.org/10.1080/07256868.2020.1859205.

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13

Newcomb, Matthew. "Strange Warmings and other Close (Althusserian) Encounters: John Wesley’s Change of Heart at Aldersgate." New Horizons in English Studies 4 (September 4, 2020): 111–24. http://dx.doi.org/10.17951/nh.2020.5.111-124.

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John Wesley’s famous account of his heart being “strangely warmed” is often considered a conversion. However, his change is less about identity as a Christian, and is more about manner of being. Wesley’s change is best understood as an affective encounter. It is affective in being about bodily experience and initially pre-rational. However, that affective moment was possible due to previous encounters and intentional designs that prepared the possibilities for affective experiences. It is an encounter, following Louis Althusser’s theorization of the term, as a moment of change that might not h

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14

Ramsden, Hilary. "Walking & talking: making strange encounters within the familiar." Social & Cultural Geography 18, no. 1 (2016): 53–77. http://dx.doi.org/10.1080/14649365.2016.1174284.

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15

Meaney, S. "Book Review: Strange Encounters: Embodied Others in Post-Coloniality." Feminist Theory 2, no. 2 (2001): 250–52. http://dx.doi.org/10.1177/146470010100200212.

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16

Marotta, Vince. "Meeting Again: Reflections on Strange Encounters 20 Years on." Journal of Intercultural Studies 42, no. 1 (2021): 1–7. http://dx.doi.org/10.1080/07256868.2020.1864969.

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17

DeLugan, Robin Maria, and Patrick Naef. "The Familiar and the Strange in Heritage and Tourism Encounters." Journal of Anthropological Research 74, no. 4 (2018): 444–49. http://dx.doi.org/10.1086/699938.

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18

STASCH, RUPERT. "Strange Enemies: Indigenous Agency and Scenes of Encounters in Amazonia." American Anthropologist 114, no. 1 (2012): 169–70. http://dx.doi.org/10.1111/j.1548-1433.2011.01413_12.x.

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19

Mathias, C. "Strange Enemies: Indigenous Agency and Scenes of Encounters in Amazonia." Ethnohistory 60, no. 1 (2013): 184–86. http://dx.doi.org/10.1215/00141801-1816328.

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20

Vogt, Stefan. "Strange Encounters: Social Democracy and Radical Nationalism in Weimar Germany." Journal of Contemporary History 45, no. 2 (2010): 253–81. http://dx.doi.org/10.1177/0022009409356917.

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21

Rose-Redwood, Reuben, and Jonathan M. Smith. "Strange encounters: a dialogue on cultural geography across the political divide." Journal of Cultural Geography 33, no. 3 (2016): 356–78. http://dx.doi.org/10.1080/08873631.2016.1201351.

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22

Ballenger, Jesse F. "Memory: Encounters with the Strange and the Familiar by John Scanlan." Bulletin of the History of Medicine 89, no. 2 (2015): 333–34. http://dx.doi.org/10.1353/bhm.2015.0043.

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23

Chengcheng, YOU. "Strange Encounter: Depicting An “Other” Reality for Young Readers." Journal of Urban Society's Arts 2, no. 1 (2015): 25–34. http://dx.doi.org/10.24821/jousa.v2i1.1267.

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This article explores fantastic encounters between humans and non-humans inChinese and Japanese Children’s literature. Naoko Awa’s collection of short storiesThe Fox’s Window and Other Stories is closely read to elucidate narrative features ofwhat I call as “strange encounter”, the magic realistic human-animal encounter inChinese and Japanese cultural context. Chinese supernatural literature and culturaltradition of yaoguai, which have been assimilated into Japanese culture (Japaneseyōkai), are referred to throughout my discussion. Todorov’s approach to thefantastic, Judith Zeitlin’s study of

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24

Applin, Jo. "‘Strange Encounters’: Claes Oldenburg’s ‘Proposed Colossal Monuments’ for New York and London." Art History 34, no. 4 (2011): 838–57. http://dx.doi.org/10.1111/j.1467-8365.2010.00849.x.

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25

Santos-Granero, Fernando. "Strange Enemies: Indigenous Agency and Scenes of Encounters in Amazonia. Aparecida Vilaça." Journal of Anthropological Research 67, no. 3 (2011): 455–56. http://dx.doi.org/10.1086/jar.67.3.41303331.

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26

Pompili, Melissa R. "Strange Encounters with Dead Selves: Medical Memoir, Apostrophe, and (Re)animating Subjectivity." Journal of Medical Humanities 40, no. 4 (2019): 513–27. http://dx.doi.org/10.1007/s10912-019-09564-y.

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27

Mali, Anya. "Strange encounters: Missionary activity and mystical thought in seventeenth century New France." History of European Ideas 22, no. 2 (1996): 67–92. http://dx.doi.org/10.1016/0191-6599(95)00070-4.

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28

Berenskötter, Felix, and Nicola Nymalm. "States of ambivalence: Recovering the concept of ‘the Stranger’ in International Relations." Review of International Studies 47, no. 1 (2020): 19–38. http://dx.doi.org/10.1017/s0260210520000376.

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AbstractThis article revisits and revives the concept of ‘the Stranger’ in theorising international relations by discussing how this figure appears and what role it plays in the politics of (collective) identity. It shows that this concept is central to poststructuralist logic discussing the political production of discourses of danger and to scholarship on ontological security but remains subdued in their analytical narratives. Making the concept of the Stranger explicit is important, we argue, because it directs attention to ambivalence as a source of anxiety and grasps the unsettling experi

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29

Grotti, Vanessa Elisa. "Strange Enemies: Indigenous Agency and Scenes of Encounters in Amazonia - by Vilaça,Aparecida." Bulletin of Latin American Research 31, no. 4 (2012): 529–31. http://dx.doi.org/10.1111/j.1470-9856.2012.00746.x.

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30

LLOYD, G. E. R. "Strange enemies: indigenous agency and scenes of encounters in Amazonia - By Aparecida Vilaça." Journal of the Royal Anthropological Institute 17, no. 2 (2011): 419–20. http://dx.doi.org/10.1111/j.1467-9655.2011.01698_21.x.

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31

Epstein, A. L. "Strange Encounters: Dreams and Nightmares of High School Students in Papua New Guinea1." Oceania 68, no. 3 (1998): 200–212. http://dx.doi.org/10.1002/j.1834-4461.1998.tb02666.x.

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32

Mannur, Anita. "Matter Out of Place: The Legacy of Strange Encounters in Asian American Studies." Journal of Intercultural Studies 42, no. 1 (2021): 114–26. http://dx.doi.org/10.1080/07256868.2021.1889861.

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33

Yang, Wenjie, Yiping Lin, Yunxian Dai, and Huitao Zhao. "Rank One Strange Attractors in Periodically Kicked Predator–Prey System with Time-Delay." International Journal of Bifurcation and Chaos 26, no. 07 (2016): 1640114. http://dx.doi.org/10.1142/s0218127416501145.

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This paper is devoted to the study of the problem of rank one strange attractor in a periodically kicked predator–prey system with time-delay. Our discussion is based on the theory of rank one maps formulated by Wang and Young. Firstly, we develop the rank one chaotic theory to delayed systems. It is shown that strange attractors occur when the delayed system undergoes a Hopf bifurcation and encounters an external periodic force. Then we use the theory to the periodically kicked predator–prey system with delay, deriving the conditions for Hopf bifurcation and rank one chaos along with the resu

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34

Deutsch Kornblatt, Judith. "On Laughter and Vladimir Solov´ev's Three Encounters." Slavic Review 57, no. 3 (1998): 563–84. http://dx.doi.org/10.2307/2500712.

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Perhaps the most consistent biographical reference to the Russian philosopher Vladimir Solov'ev (1853-1900) concerns his unusual guffaw: “When he laughed, his loud infectious laughter ‘with unexpected, outrageous, and hiccup-like high notes’ would drown out all other voices.” Scholars usually explain this laughter as a sign of Solov‘ev's otherworldly perception and his occasionally inappropriate descent into our mundane realm. Observing this “infectious laughter,” Evgenii Trubetskoi found an explanation in his friend's supposed ethereal character: “He was so nearsighted that he did not see wha

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35

Whyke, Thomas William, and Zhongli Yu. "Becoming-Woman in Pu Songling’s Strange Tales." Journal of Chinese Humanities 6, no. 1 (2020): 92–113. http://dx.doi.org/10.1163/23521341-12340085.

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Abstract This article examines the animal–human erotic encounters in Pu Songling’s strange [zhiguai 志怪] tales, using Gilles Deleuze and Félix Guattari’s theories of becoming-woman and affect to think through several intersecting kinds of otherness, including the queer, the woman, the animal, and the strange. Zhiguai is a genre of writing that features ghosts, magical animal–human shapeshifting, dreams that intervene in reality, and other supernatural characters and events. The traditional scholarly approach to the zhiguai tales has been to understand queerkind in these tales as purely allegori

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36

Krieg, Lisa J. "It was horrible, but we live now." Focaal 2016, no. 74 (2016): 97–110. http://dx.doi.org/10.3167/fcl.2016.740108.

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Based on an ethnographic field study in a museum and an evening high school in Cologne, this paper discusses experiences of young German adults in everyday encounters with the Holocaust, which are oft en accompanied by feelings of discomfort. Considering the Holocaust as an uncanny, strange matter contributes to understanding that distance and proximity are key factors in creating uncomfortable encounters. Distance from the Holocaust reduces discomfort, but where distance cannot be created, other strategies have to be put to work. This article underlines the significance of experience in an in

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37

Spain, Jana S. "Review ofStrangers in a Strange Lab: How Personality Shapes Our Initial Encounters With Others." Journal of Social Psychology 150, no. 4 (2010): 419–22. http://dx.doi.org/10.1080/00224545.2010.488185.

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38

Ravenscroft, Alison. "Strange Weather: Indigenous Materialisms, New Materialism, and Colonialism." Cambridge Journal of Postcolonial Literary Inquiry 5, no. 3 (2018): 353–70. http://dx.doi.org/10.1017/pli.2018.9.

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The essay looks at the challenges Australian Indigenous materialisms make to the Western concept of human and its relation to the inhuman, and it does this through reading the novels of Waanyi writer, critic, and activist Alexis Wright. In the Australian context, a highly productive knot is being tied between post-humanism and postcolonialism, such that the binary of “culture” and “nature” is understood in relation to another binary couple that sits snugly within “culture” and “nature,” and that is “colonizer” and “native.” The place of Indigenous-signed literary texts in critiques of Western

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39

Miles, Steven. "Strange Encounters on the Cantonese Frontier: Region and Gender in Kuang Lu's (1604-1650) Chiya." NAN NÜ 8, no. 1 (2006): 115–55. http://dx.doi.org/10.1163/156852606777374628.

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AbstractThis article analyzes Chiya, a short text produced in the 1630s that describes the southwestern province of Guangxi. In assessing the motivations of the author, Kuang Lu, this article takes a number of perspectives related to region and gender. Kuang was a pioneering Cantonese travel writer who visited Guangxi under unusual circumstances. He describes in exotic and fantastical terms an area largely inhabited by indigenous peoples that was nevertheless in the process of being incorporated into a Cantonese-centered regional economy. In passages on witches and a female warrior, however, K

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40

Nunes, Antonio Manoel. "Querelas da Dissonância: Nietzsche, Wagner, Tragédia e Música." Aletria: Revista de Estudos de Literatura 1 (October 31, 1993): 75. http://dx.doi.org/10.17851/2317-2096.1.0.75-81.

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Tristan and Isolde as a metaphor for the union and disaggregation between Nietzsche and Wagner. Dionysus spirit and apollinean spirit: The Birth of Tragedy. First encounters and the building up of passion. A strange triangle: Nietzsche, Wagner and Cosima. The fall of the relationship in Human, All-Too-Human and The Wagner Affair. Bizet and the Mediteranean dionysism. The disputes of dissonance: the dawn of modernity in its several vanguards of expression.

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41

Stein, Rebecca L. "SOUVENIRS OF CONQUEST: ISRAELI OCCUPATIONS AS TOURIST EVENTS." International Journal of Middle East Studies 40, no. 4 (2008): 647–69. http://dx.doi.org/10.1017/s0020743808081531.

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It is perhaps self-evident to suggest that military conquest shares something with tourism because both involve encounters with “strange” landscapes and people. Thus it may not surprise that the former sometimes borrows rhetorical strategies from the latter—strategies for rendering the strange familiar or for translating threatening images into benign ones. There have been numerous studies of this history of borrowing. Scholars have considered how scenes of battle draw tourist crowds, how soldiers' ways of seeing can resemble those of leisure travelers, how televised wars have been visually st

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42

Kabzińska, Iwona. "The Word „master/Master” Sounds Strange…" Nauki o Wychowaniu. Studia Interdyscyplinarne 8, no. 1 (2019): 158–78. http://dx.doi.org/10.18778/2450-4491.08.11.

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The author avoids using the term master/Master, instead referring to the concept of a Teacher when describing the people who played a significant role in her life and who are the main protagonists of this article. These people are the Professors Anna Kutrzeba-Pojnarowa and Witold Dynowski, ethnologists, excellent lecturers and researchers; and also people full of passion, respect for the achievements of other scholars, fascinated with the history of the discipline they represent and the interrelation of “macro” and “micro” history. First and foremost, they are great PEOPLE. Reminiscing about e

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43

Boyas, Javier. "Strangers in a Strange Lab: How Personality Shapes Our Initial Encounters with Others, by W. Ickes." Journal of Human Behavior in the Social Environment 20, no. 8 (2010): 1061–63. http://dx.doi.org/10.1080/10911359.2010.500555.

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44

Khathide, A. "The spirit world awareness in the New Testament - A missiological challenge." Verbum et Ecclesia 21, no. 1 (2000): 79–92. http://dx.doi.org/10.4102/ve.v21i1.1184.

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The idea of power concepts and power encounters is not strange to biblical revelation as it is often assumed. This impact of the invisible world onto the material world does not seem to have imposed a problem to the early readers of the New Testament. The spirit world of the New Testament, which is amazingly akin to the African situation (or Third World), needs our theological appreciation for the modern day Church to be in a position to effectively carry its missiological function in the world, especially in Africa.

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45

Idelson-Shein, Iris. "“Their Eyes Shall Behold Strange Things”: Abraham Ben Elijah of Vilna encounters the Spirit of Mr. Buffon." AJS Review 36, no. 2 (2012): 295–322. http://dx.doi.org/10.1017/s0364009412000207.

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The turn of the nineteenth century saw the publication of an abundance of travel narratives and texts in natural history written by maskilic Jews in Hebrew, Yiddish, and German in Hebrew characters. Several of these were maskilic translations of German children's books such as Georg Christian Raff'sNaturgeschichte für Kinderor Joachim Heinrich Campe's travel stories for children. Others were fragmentary translations of German science books such as Anton Friedrich Büsching'sNeue Erdbeschreibung. These translations were inspired by the maskilim's desire to acculturate their fellow Jews according

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46

Hake, Barry J. "Strange encounters on the road to lifelong learning: the European economic community meets permanent education in 1973." History of Education 46, no. 4 (2017): 514–32. http://dx.doi.org/10.1080/0046760x.2017.1289251.

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47

Faithful, George. "The German Discovery of the World: Renaissance Encounters with the Strange and Marvelous - By Christine R. Johnson." Reviews in Religion & Theology 16, no. 4 (2009): 538–39. http://dx.doi.org/10.1111/j.1467-9418.2009.00439_4.x.

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48

Sarnowski, Michael. "Enemy Encounters in the War Poetry of Wilfred Owen, Keith Douglas, and Randall Jarrell." Humanities 7, no. 3 (2018): 89. http://dx.doi.org/10.3390/h7030089.

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While some war poets amplify the concept of anonymity for enemy soldiers, projecting an “us vs. them” mentality, other defining voices of war counter this militaristic impulse to dehumanize the enemy. This pivot toward describing the World Wars more like humanitarian crises than an epic of good and evil is most notable in poems that chronicle both real and imagined close-range encounters between combatants. The poem “Strange Meeting” by British First World War soldier Wilfred Owen uses the vision of two enemy soldiers meeting in hell to reinforce his famous notion that war is something to be p

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49

Elliott, Scott. "Embodied Aporia: exploring the potentials for posing questions through architecture." idea journal 17, no. 02 (2020): 163–79. http://dx.doi.org/10.37113/ij.v17i02.391.

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Through shifts in scale, as illustrated in creative spatial practices, affinities can be drawn out between persons and architectures that lead to encounters with forms and materials as both familiar and strange. Such encounters hold potential for developing sensitivity to the forces at play between body and surroundings, and the identification of separate bodies can be shifted to identification with, and as part of, an ecology of bodies. Using examples from artist-architects Shusaku Arakawa and Madeline Gins alongside art historical examples of Minimalist sculpture, lines of connection are dra

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50

Moser, Keith. "A Proustian Reading of Michel Onfray's Cosmos and Christian Signol's Les vrais bonheurs: "Privileged Moments" of Sensorial Ecstasy." Dalhousie French Studies, no. 117 (March 29, 2021): 95–109. http://dx.doi.org/10.7202/1076095ar.

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This study probes the philosophical significance of the strange joy induced by a trigger sensation that immediately strikes the reader in Michel Onfray’s Cosmos and Christian Signol’s Les vrais bonheurs. Heavily influenced by Proust’s vision of involuntary memory, the role of the senses, and the nature of time in A la recherche du temps perdu, Onfray and Signol attempt to explore the essence of everything in the context of powerful, transformative sensorial encounters. Some critics automatically dismiss the rending ecstasy depicted by the Proustian narrator in the “petite madeleine” scene as n

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