Search

The purpose of this paper is to critique current women-only coach education initiatives, before suggesting an alternative approach to dealing with gender discrimination in coaching provision. Having increased in popularity over recent years, primarily through justifications as being "safe spaces" for participants, such initiatives have nevertheless become contested terrain. Whilst seeing some value in the initial "safe space" position, we argue that their substance should be focussed not so much on duplicating mainstream content (e.g., particular coaching pedagogies), but on developing a critical sociological consciousness, including both a deconstruction and reconstruction of (minority) coaching selves. Such a consciousness comprises (1) a judicious awareness of influencing social structures and why things are as they are and (2) a recourse to micropolitical agency in terms of a stance-related identity to develop a more secure coaching self. [ABSTRACT FROM AUTHOR]

The Dutch othering discourse represents Moroccans as the most problematized group in society. Their designation as such entails being homogeneously perceived as the backward others whose culture is incompatible with the mainstream. In this rhetoric, men are represented as being oppressive patriarchs and women as passive victims who need to be rescued. This article examines alternative representations of Moroccan-Dutch people in Daria Bukvic's (2021) Meskina and the undeniable heterogeneity of their experiences and subjectivities. The film provides progressive portrayals of Moroccan-Dutch women as independent individuals with agency and full control over themselves, their choices, bodies, decisions, and men as supportive and open minded. It foregrounds their heterogeneity and agency through a focus on their negotiations and constructions of their subjectivities to answer back the essentializing Dutch discourse which constructs their otherness on the premise of being isomorphic. The analysis confirms that the film functions as a counter narrative to the established othering rhetoric in the Netherlands through problematizing the conventional attributes and traits associated with Moroccan-Dutch subjects and simultaneously deconstructing their alleged isomorphism. [ABSTRACT FROM AUTHOR]

Inheritance is both an unsettled and structuring concept of contemporary life. This paper argues that inheritance is an analytic through which difference comes to matter. Following Casarino's (2002) discussion of 'last' and 'other' limits, I show that inheritance both serves as a mechanism through which difference is captured and domesticated into systems of technoscience and law, and that it evidences the inability of these systems to capture fully its alterity. Taking a wide-ranging and interdisciplinary approach, the paper develops an analytic that explores and expands biosocial understandings of inheritance through two 'limit cases': first, the search for and reclamation of inheritance dispossessed in the Transatlantic trade in enslaved people; second, questions of queer reproduction and inheritance. The paper concludes by offering an analytic of inheritance not simply as a force of difference but also as a way of orienting political and ethical thought in the Anthropocene. [ABSTRACT FROM AUTHOR]

In this paper we examine how offline protests attended by members of the Australian far-right shape online interactions. Tweets about the 2019 St Kilda beach rally were collected. Users were manually classified as supporters (n = 104) or opponents of the rally (n = 872). Network analysis demonstrated that interactions between the two groups increased at the time of the rally. Natural language processing showed that both groups became angrier and used more "othering" language during the rally. However, there were stark differences in the moral worldviews, highlighting the very different moral positions that underpin engagement with, and opposition to, the far-right agenda. [ABSTRACT FROM AUTHOR]

Part one of this article introduces the conception of friendship and its connection with forgetfulness in Derrida and the Zhuangzi. Part two deals with the ethical focus of the discourse of friendship in Derrida and the Zhuangzi, which addresses the underlying relationship of oneself-other. Part three reveals how temporality and fleetingness are recognized as elements of friendship by Derrida and the Zhuangzi. While the Zhuangzi lacks the Derridean melancholic tone, this recognition helps both take the disruption, otherness and mourning of friendship into account. Part four relates the Zhuangzian mutual forgetfulness of friends through effortless action (wuwei) to the Derridean criticism of classical friendship as 'the second self' and his assumption of difference, distance and disruption for friendship. Embracing these three 'D's' leads Derrida to the structural ineluctability of forgetting to friendship. However, the Zhuangzi characterizes its ideal friendship in a style of simplicity, calmness, openness, desiring less and avoiding extremity, to emphasize naturalist suitability. [ABSTRACT FROM AUTHOR]

This article investigates how political actors engage in the politicisation of TTIP and EU-Mercosur agreements. By focusing on Atlantic Europe, Fortress Europe, and Moral Europe, the study reveals how proponents and opponents contribute to the construction of places and hierarchisation of trade partners. For TTIP, opponents highlighted the USA’s relaxed regulatory standards, promoting a ‘fortress’ narrative that emphasised regulatory differences. Proponents, however, framed the USA as an equal ally, advocating for an Atlantic Europe partnership. In contrast, the Mercosur agreement saw proponents, particularly in Germany, viewing Latin American nations as strategically significant, with the EU positioned as a moral authority countering China’s influence. Opponents also used the Moral Europe frame to argue that engagement with Brazil could undermine the EU´s ethical standards and damage its moral leadership. Ultimately, this study shows the paternalistic approach used by both proponents and opponents to frame the EU in relation to the Mercosur nations. [ABSTRACT FROM AUTHOR]

This paper examines the everyday processes of othering and exclusion of particular religious communities in expanding urbanscapes. It maps how deliberate contests are produced over cities’ histories, politico-cultural legacies and spatial arrangements, to isolate and displace communities. Specifically, it addresses how exclusion of Muslim residents is constructed in social and spatial terms in contemporary urban India. Focussing on the middle-sized central Indian city of Bhopal, I explore the emergent tensions that have steadily consolidated invisible, yet often impermeable, mental borders within that setting. In doing so, I highlight the disturbing implications of these processes of boundary making and solidification. I discuss what they mean for the everyday existence of people and communities, and how they produce fractured urbanisms. Drawing upon a mixed approach, I piece together archival records, press reports and a wide selection of other literature, as well as on-field conversations and observations, to examine how the city of Bhopal is sought to be reimaged as Hindu, and its socio-spatial character reconfigured, isolating and disenfranchising its Muslim residents. Finally, I reflect on the manner in which such shifts frame the exclusion of specific communities and produce a contested urban. [ABSTRACT FROM AUTHOR]

AbstractObjectiveParticipantsMethodsResultsConclusionsVaping is a relatively new phenomenon, and trends in social vaping behaviors are developing. The current study describes and explains how communication surrounding vaping shapes different aspects of a college student’s identity.Twenty-seven male and female college students at a large Midwestern university were recruited to participate in five focus groups.Focus group findings were interpreted through the lens of the communication theory of identity.College students’ communication of identity was manifest in the personalization of vaping devices, selling vaping devices as a relational activity, the social aspects of vaping addiction, the facetious language surrounding vaping, and perceptions of vaping tricks as “cringe.”The findings revealed narrow perceptions of acceptable identities for users of vaping devices. Participants avoided labels of “being addicted” and leveraged discursive strategies such as humor, facetious language, othering, and re-framing behavior to fit a desirable identity. [ABSTRACT FROM AUTHOR]

Merleau-Ponty's Phenomenology of Perception (1945), written after his extensive research in psychology, anthropology, and the other social sciences and also after his intensive encounter with the thought of Husserl and Heidegger, is an attempt to leave those malevolent dualisms behind and replace them with a phenomenology that engages with beings as befits their essence and the conditions of their being: a phenomenology that no longer imposes on our experience a morally irresponsible and offensive ontology; a phenomenology that, instead, reminds us of our responsibility as guardians of nature and life and brings to light very new possibilities for ethical life, community, and dwelling on the earth of this planet. [ABSTRACT FROM AUTHOR]

This article aims to add a further perspective to the discussion of the relationship between film and ethics. This perspective is important in today's context, as the omnipresence of digital and mobile audiovisual images in everyday life increasingly determines our thinking and behaviour. However, there is a lack of appropriate critical reflection and ethical understanding of these images and their ontology. This article proposes a machine ethics of film from a film-philosophical perspective. Such an ethics draws on critical posthumanism, namely on Karen Barad's "ethics of mattering", which explicitly relates to Emmanuel Levinas' philosophy of the Other and their death. Thereby, special attention is given to the ontological nexus of film and death, as well as to the idea of film's spectrality (drawing on, e.g., Derrida, Barthes, and Leutrat), a context that is discussed along with Barad's diffractive view on quantum entanglement. Following from the author's earlier approaches to Barad's agential realism in the context of film-philosophy and certain Heidegger-based arguments set out in earlier writings about film and death, this article introduces the figure of what is called the "machinic spectre of film". From here, the outline of a possible spectral ethics of film is considered by giving reasons for the exploration of further questions. [ABSTRACT FROM AUTHOR]

Anyone specialising in Islamic theology at a Western university is aware of the fact that their teaching and research will either be recognised by the institution as falling under the category of "Islamic Studies" or "Divinity". In the first case, Islam is predominantly considered a cultural phenomenon and studied as such. In the second case, for reasons that have to do with what Marianne Moyaert in her latest book Christian Imaginations of the Religious Other has conceptualised as "Christian normativity" and the "religionisation" of other faiths, Islamic theology is de facto understood as Islamic speculative theology (kalām). In both cases, the understanding of how Islam theorises and practices theology is significantly restricted, when not altogether ignored. This article unpacks the genealogy of the secular version of a Christian epistemic framework that dominates the study of Islamic theology in the West and engages with the issues related to its application in the field of Islamic theology. In doing so, it opens a critical space for the investigation of Islamic literary productions as both dissensual and consensual theological terrains, through the analysis of the poetry of two theologians and polymathic scholars from two different periods of Islamic history, namely Ibn al-Fāriḍ (d. 632/1235) and Sidi Muḥammad Ibn al-Ḥabīb (d. 1390/1971). [ABSTRACT FROM AUTHOR]

Histories of othering through race, ethnicity, or other forms of belonging follow context-specific trajectories. Building on nine months' fieldwork in Chad, this article engages with discussions about othering in postcolonial Africa. The article moves from the description of micro-divisions in the Guéra province, in the Chadian Sahel, to discuss theoretical paradigms connecting African discourses on race and ethnicity to precolonial cleavages or colonial divisions, and theories that connect emerging ideas of autochthony with neoliberal reforms of governance. It shows that both precolonial cleavages and colonial shaping of identities were contradictory and remain important because of their use by French colonial and Chad postcolonial governments to divide and rule local people. This has fostered forms of political competition based on othering further reinforced by neoliberal reforms of local governance. The increasing dynamics of othering are not therefore specific to Guéra's cleavages but connected to divisive forms of governance. [ABSTRACT FROM AUTHOR]

This essay explores the politics of community and hospitality in Henry James's "The Aspern Papers." Drawing on studies of hospitality developed and inspired by Jacques Derrida it considers the gestures of hospitality occurring in the story and shows that the bond of the Misses Bordereau is challenged by conditional terms of reciprocity that cause rifts in their community. Looking also at some of James's essays on Venice the essay argues that the novella provides insight into the possibility or not of domestic and national hospitality within the contexts of property ownership mobility and tourism and places women at the center of the confrontation between self and other community and alterity. [ABSTRACT FROM AUTHOR]

Necropolitics, as described by Achille Mbembe, is the sovereign's capacity to dictate who may live and who must die. In its delineation of which bodies can be killed and which bodies must not be killed, necropolitics is the framework through which governments assign value to human life that justifies killing in the name of the greater good. Proposed legislation in the UK Parliament from 2021 suggested the state intended to limit prosecutions of British service personnel for killings that occurred during Operation Banner, the UK military operation in Northern Ireland from 1969 to 2007. Interrogating the employment of military amnesty, we discuss the ways amnesty can maintain necropolitical organizations by working to reaffirm antagonistic relations between peacebuilding parties despite claims that it is a reconciliatory measure. Through a necropolitical lens, we examine historical approaches to military prosecutions by the UK alongside current proposals for amnesty over conflict-related homicides committed in Northern Ireland. Interrogating peacebuilding and reconciliation efforts made in the UK to address the conflict in Northern Ireland, we assert that the calls for amnesty remain under the same necropolitical organization that facilitated the Troubles to begin with and maintain narratives that Other Northern Ireland from Britain. [ABSTRACT FROM AUTHOR]

Since the turn of the twentieth century, the Kurds in Iran have faced various forms of linguistic exclusion. As part of a genealogical project, this article aims to track the lineages of this exclusion. The linguistic exclusions are inscribed in a field of discursivity, which, tracking one of its lineages, turns our attention to the orientalist interventions. The article discusses two complementary projects: the authentication of the Persian language and the othering of the Kurdish language. These projects were made possible by the hegemony of territorial and linguistic discourses over orientalist studies in Iran. Orientalists proposed a periodization of Iranian languages, dividing them into old, middle, and modern eras, with Persian represented as the sole language that has ever existed throughout history, based on their decoding of ancient manuscripts. Meanwhile, the Kurdish language was completely marginalized, and Persian was represented as the essence of all Iranian languages and, consequently, as the language of all Iranians. As a result, an ontological and epistemic horizon emerged, on which all subsequent instances of othering of the Kurds became possible. Finally, the article also examines the ways in which the Kurds have resisted the linguistic exclusions. [ABSTRACT FROM AUTHOR]

All fandoms engage in gatekeeping. Whether or not we agree that contemporary media fandoms comprise something like 'communities', the '-dom' suffix to the term 'fan' necessitates some conception of a group, and groups have boundaries. These boundaries are always in tension, and self-defined true crime fans are a tricky case. True crime is mainstream, an endlessly profitable and staple of the media landscape. However, true crime fans must negotiate and police a boundary that separates them from the posited figure of the Bad Fan. This article examines the Reddit subforums r/TrueCrime and r/SerialKillers, analysing posts that discuss and police the boundaries separating the right kind of interest in true crime from this posited Bad Fan. I argue that while true crime enthusiasts tend to present their gatekeeping work as an ethical practice, it is often more to do with maintaining gendered norms than it is about morality or propriety. [ABSTRACT FROM AUTHOR]

This editorial to the Special Issue introduces the concept of the internal border and presents its individual contributions. It discusses the shift from the borderline toward diverse sites and actors within the territory of the state and points to the border's still neglected turn to city and urban space, and how this is connected to the external border. In doing so, the introduction explores the meanings of the internal border as a crucial mechanism of ordering and othering that represents, enacts, and creates the line between insiders and outsiders, citizens and non-citizens, along with divisions of racialisation, ethnicity, gender, class, and health. This notion assumes that the practices of bordering articulate social differences mapped onto space. Thus, recognizing the city as urban border space, this introduction proposes studying the border through the city, embedded within a multiscalar and relational framework. [ABSTRACT FROM AUTHOR]

This paper considers the application of a micro-analytic approach to critically explore how a Muslim women's Sister's Circle (SC), based at a British university, interactionally resists discourses of Islamophobia and othering through humour. I reflect on how I navigated methodological tensions during my PhD, specifically around context in Conversation Analysis (CA; Schegloff, 1997), and explore the benefits of synthesising CA with other critical approaches. Through applying an EM/CA informed discourse analytic approach, this paper showcases how the SC employs humour as a tool for subversion to discursively 'undo' othering and reject victimhood. Humour serves as a tool to reverse a social order that otherwise positions Muslims as 'other'. In summation, this paper argues that applying a synthesised micro-analytic approach enriches the analysis and discussion of implications, demonstrating the benefits of applying such an approach to the study of how (racially) minoritized communities (re)produce and respond to their respective realities. [ABSTRACT FROM AUTHOR]

For centuries Eastern Churches only employed the semantron , usually an elongated piece of wood that is struck with a hammer, to gather the faithful. Eventually, most adopted bell ringing, even though semantra continue to be used by some Orthodox Churches. In the West bells were rung for the same purpose and the semantron was unknown. As a result, Western pilgrims, diplomats, and other travellers to the eastern Mediterranean were astonished and intrigued when they encountered the instrument. This article looks at their descriptions and discusses how the instrument and its sounds were used to other Oriental Christianity. [ABSTRACT FROM AUTHOR]

Eliud Kipchoge's sub-two-hour marathon in 2019 generated both wide-ranging celebration and stern denigration from members of the running community. The latter, motivated by an unexpectedly superior result, turned to stigma rhetoric to protect what they saw as a danger to their sport: the Nike Alphafly. Stigma is an othering strategy that brands its objects as undesirable and threatening to the ideological center of a community. In Kipchoge's case, his shoe was characterized as technological doping, and rhetors used the framework provided by stigma to imbue the shoe with a moral dimension to warn others away from the threat to the running community's egalitarianism. This case demonstrates how sport communities perceive and respond to threats to their essential natures through common rhetorical frameworks. [ABSTRACT FROM AUTHOR]

In this study, we examine the multidimensional facets of food, migration, and individuals’ sense of otherness and dis/connection to place as represented in selected fictional works from Nigeria. The article pays attention in particular to Chika Unigwe’s short story collection, Better Never than Late (2019), which explores the experiences of a group of Nigerian migrants and Europeans living in Belgium through connected stories. Drawing on the theoretical insights of postcolonialism, negofeminism, and affect theory, we explore the connectedness of African migrant personae and their sensitiveness to food and place in the fictive universe of this short story collection. We disentangle the manner in which food and the occasions of meals creatively catalyze different forms of migrant and diasporic consciousness and embodied experiences, including gender consciousness, personhood, and sociocultural angst. The article traces the representation of food in different but connected narratives of estrangement within the African diaspora. The representation of food in fictional works allows for reflection on the psychosocial and existential realities of Africans in a fluid late modern world. [ABSTRACT FROM AUTHOR]

AbstractThe ethics of care has regularly been described via contrast with deontological, consequentialist, and virtue theories of ethics. Often, such descriptions play care and justice against one another as potentially congruent but frequently competing social goods. This articulation of the field, which moves across major perspectives within moral and political philosophy, does not fully describe how ethics appears in some areas of humanities, particularly literary studies, where an ‘ethics of alterity’ has predominated for several decades. This ethics emphasizes a scene of encounter across difference, and an ethical responsibility to the other which has been narrativized via the scene of hospitality. This essay proposes that the ethics of care and the ethics of alterity share much—more than care ethics shares with other kinds of moral philosophy. But it also identifies differences which have made it easier to position alterity, rather than care, as a guiding ethos for literature, literary criticism, and literature education. Why is this so, and what would it mean for the ethics of care to be more central in literary study and literature education? Taking as an occasion a novel explicitly concerned with care-taking and care-giving, J.M. Coetzee’s Slow Man (2005), the essay explores the prospects for a care-focused practice of literary studies. [ABSTRACT FROM AUTHOR]

This article posits that advancing equity is necessary but not sufficient for creating a more just world: we need belonging. Using a lens of racial justice to define the concept of belonging, the author considers how to practice cultivating it within the context of an aquarium's community-based engagement. Through case studies framed by belonging tools developed by the Othering and Belonging Institute at the University of California at Berkeley, the article discusses possibilities for practicing belonging and acknowledges the vulnerability it entails. [ABSTRACT FROM AUTHOR]

Humankind is reaching a breaking point whereby the prevailing forces of relating are wholly characterized by greed, hate and domination. This worldview seems fixed and objectifies and reduces other humans who are perceived as different, as well as animals, birds, insects, trees and plants as lesser and expendable. But what if the universal attitude were one of kinship with all dynamic beings? A stance which values all forms of living matter as one of us; where nothing has greater value than another form of living matter, making each an equal part of the whole. A stance where relationships are characterized by reverence, reciprocity and the real sense that there is abundance – that there is enough to go around. Out of a sense of grief and horror over the failure of humans to love all of earth's constituents, we have developed a novel construct presented here: a Kinship Object. This kinship object, an original psychoanalytic idea, is introduced to frame the capacity for balance with regard to relating with maturity and care to all sentient beings. The processes of possessing love and hate, concern, selfhood and otherness, and the thinking and kinship apparatuses are embedded in the kinship object. [ABSTRACT FROM AUTHOR]

This commentary engages with Lisa Koshkarian and Chris Larrald's proposal for a "kinship object" to theorize the human- nonhuman connectedness in psychoanalysis. The authors suggest that early experiences with the maternal environment augments the need for companionship, reciprocity, and the capacity for concern paving way for an inclination toward responsibility, reparation, and recognition of the alterity of the other. It is suggested that tolerating subjective otherness not only connects us with members of one's own species but a consolidating kinship with all others. It is argued that the authors ecological standpoint heralds an ecopoetics of extinction-survival toward possibilities of non-hierarchical entanglements of the human and the non-human elements in the natural world. [ABSTRACT FROM AUTHOR]

Interdisciplinary migration research is currently witnessing an increased interest in the impact of colonialism, decolonization, and expertization on present-day integrationism and racism. Tracing the genealogy of current ways of framing, categorizing, and governing groups viewed as "migrant Others" forms part of a reflexive research agenda that analyses migration as a product of changing constellations and categorizations. The article takes up this interest in the recent (and sometimes less recent) past in migration research. Bringing this interdisciplinary body of work into conversation with historical scholarship, we discuss how migration scholars make use of historical genealogies and we identify three different ways of relating the past to the present in debates about current migration and border regimes: We distinguish between what we term an anthropological "deep history" mode, a "genealogical" mode, and a "contrapuntal" or "disruptive" mode. This article argues for a careful, reflexive use of the past. We contend that both the alterity of past discourses and practices and their persistence and lasting impact can help us better make sense of the present in critical migration research. [ABSTRACT FROM AUTHOR]

This article considers the ethical implications of the use of Foley sound in wildlife documentaries. Almost all of the sounds that animals seem to make in these films and television programmes are added by Foley artists; animals in the wild are often filmed using telephoto lenses, beyond the reach of microphones. Crew or vehicle noise will also often muddy sounds recorded on location and so a clean soundtrack must be created in post-production. This article is based on first-hand interviews conducted with practising Foley artists. It details some of the techniques that Foley artists use to simulate the sounds of animals walking, chewing, scratching or otherwise engaging with their environments. It then draws on the work of Emmanuel Levinas to frame ethical activity as the act of encountering the other in terms which recognize and accept their otherness as such. I suggest first that Foley might impede such an ethical encounter with animal life because it seems, at first, to anthropomorphize the animal and to reduce them to a subset of the human. I go on to suggest, however, that Foley is also invested in representing what the biologist Jakob von Uexküll has labelled the umwelt of the animal – the animal's unique 'lifeworld'. According to this reading, Foley does ethical work in the wildlife documentary; it brings us to an encounter with the animal's otherness and intimates that humanity's own umwelt is but one amongst many. In this way, Foley reveals that the human perception of the world is neither objective nor universal nor absolute. It decentres the human in the way we conceive the world and ethically frames the animal Other as coequal with the human. [ABSTRACT FROM AUTHOR]

The paper mobilises a personal experience of participation in a population-based health screen to explore wider aspects of subjectivity, choice and freedom. The screen is a familiar feature of contemporary society and represents a broader 'health imperative'. It intrinsically enforces a binary choice and thus, within its own remit, produces two reductive modes of being its subject characterised, respectively, by assent and refusal. Merleau-Ponty's account of a 'conditioned freedom' operating within a primordial, embodied subjectivity, however, allows a recuperation of aspects of my enactment of choice that tend otherwise to be eclipsed within the screen's binary logic. The thinking of two more recent writers deepens my understanding of how this freedom might play out within experience. David Abram helps me grasp the extent to which I encounter the screen as an ageing animal. Meanwhile a contrast with a very different historical and inter-cultural confrontation explored by Eduardo De Castro raises far-reaching questions around the bindingness of decision and the self/other relation. [ABSTRACT FROM AUTHOR]

This article explores the absence of empathy in Emmanuel Levinas's philosophy and argues that new concepts, such as the caress and metaphysical desire, are needed to understand the experience of the other. It discusses Levinas's critique of Husserl's theory of intentionality and emphasizes the importance of the ethical relation in Levinas's thought. The article raises questions about the compatibility of Husserl's concept of inaccessibility with the classical phenomenological concept of empathy. It suggests that the concepts of the caress and metaphysical desire provide a better understanding of the I's relation to the other, highlighting the other's inaccessibility while acknowledging the I's desire to connect with them. [Extracted from the article]

This paper is an exploration of possible journeys towards freedom from colonial states of mind. These inner worlds are the distorting forms of self‐observation brought about by living under oppressive conditions, and includes those associated with colonialism itself, and also coloniality, the enduring legacy left behind by colonial regimes. Fanon describes the effect of colonialism on subjectivity as creating "a zone of nonbeing" and suggests freedom from it requires internally "an authentic upheaval." This paper draws the parallels between Fanon's zone of nonbeing and states of mind untethered from the shackles of colonial definition. These states, akin to reverie are potentially the place from which the quest for a new authenticity of being might be found. [ABSTRACT FROM AUTHOR]

This article assesses the efforts that were made within the British Labour Party to isolate and exclude the Militant Tendency, a Trotskyite entryist group, during the period 1979 to 1983. It argues that the battle over whether or not Militant should be expelled from Labour was, primarily, a battle of metaphor and semantics. More specifically, it suggests that these years witnessed the successful construction of Militant as Labour's unwanted and malignant 'other'. Five central discursive motifs (medical, subhumanal, emotional, ideological, and historical) for 'othering' are identified. These motifs were operationalised in a systematic and sustained manner by individuals and groups who were hostile to Militant, such as the Labour Solidarity Campaign. Over time, Labour leader Michael Foot, who had, initially, been reluctant to take action against Militant, also adopted the language of this active and purposive rhetorical strategy. In response, Militant's main counter-discursive strategy, the 'witch hunt' narrative, failed to shape party opinion decisively and prevent the initiation of exclusionary processes. By 1983, the pattern of interrelated discursive motifs for 'othering' that would be applied to Militant throughout the decade had been established: a hegemonic narrative, concerning the tendency's imminent 'threat' to Labour, had permeated all levels of the party. [ABSTRACT FROM AUTHOR]

Strategic culture has been studied to explain patterns of behavior focusing thereby almost exclusively on the impact of culture held by decision makers on strategic choices. This preoccupation with the culture-behavior nexus has resulted in overlooking the questions about the (re)construction of strategic culture and presuming it as historically given, out there, and self-evident. This article shifts the focus to the (re)construction of strategic culture and brings in narratives and othering as discursive practices that (re)construct strategic culture. By bridging strategic culture, narration, and othering, it demonstrates that strategic culture is not out there and self-evident but a set of narratives with elements of othering that constitutes and transmits distinct meanings about the self and others, and their interactions through particular storylines which frame strategic thinking as well as appropriate policy means and ends. [ABSTRACT FROM AUTHOR]

This article explores how people formulate alterity as a responsive endeavour as they seek to live well in a context of profound marginality at the edges of a Malaysian rainforest. It argues that Batek people often narrate, encounter, and enact alterity – drawing distinctions between themselves and Others – through and in relation to acts of sharing. By exploring a diverse set of instances in which decisions about how and whether to share produces moments of tension, this article investigates the conditions of alterity that underlie sharing's very possibility. This involves asking not only how alterity is produced among Batek people, but also how it is extended outwards, both to those Batek term gɔp (outsiders), and to the dead people who continue to intrude in their lives. Through tracing these everyday moments where alterities are worked out between Batek and gɔp, and the living and the dead, it becomes apparent that as people encounter often‐unpredictable Others, an attitude of what Renato Rosaldo calls 'social grace' comes to the fore. Retheorizing alterity in the light of 'social grace' demonstrates it to be a responsive, indeterminate process of managing detachment and connection through the immediacy of the diverse encounters and ruptures of everyday life. [ABSTRACT FROM AUTHOR]

Copyright of Humanitas: International Journal of Social Sciences / Uluslararasi Sosyal Bilimler Dergisi is the property of Humanitas: International Journal of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The study analyzes translation strategies in the Korean and Malay versions of A Thousand Splendid Suns, focusing on Dari and Pashto words. The Malay translation favors source-oriented strategies such as retention and substitution, reflecting Malaysia's multicultural and Islamic cultural familiarity. The Korean translation, however, uses a mix of source-oriented and target-oriented strategies, including specification and generalization, to ensure clarity for a less culturally familiar audience. This demonstrates that translation approaches are influenced by the cultural and linguistic background of the target audience, tailoring strategies to balance maintaining original nuances and ensuring reader comprehension. [ABSTRACT FROM AUTHOR]

The article focuses on the complexities of how refugees and asylum seekers navigate various temporal regimes imposed by asylum and reception policies. Topics include the power dynamics involved in the synchronization and fragmentation of time, the role of temporal representations and maps in coping mechanisms, and the broader implications of these temporalities in shaping modernity and the construction of Otherness.

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Richard Powers’ (2009) Generosity delves into the pursuit of the elusive “happiness gene” and its associated bioethical dilemmas. The narrative centres on Thassadit, an Algerian refugee in the USA, whose profound happiness contrasts with her traumatic past in post-colonial Algeria. This analysis argues that Thassa is not recognized as an individual but is instead defined by preconceived notions of refugee identity and becomes an object of scrutiny for scientists and media grappling with the paradox of post-colonial trauma and happiness. Employing a critical post-colonial lens, the study explores the portrayal of the “stranger” and associated stereotypes, the roles of the colonial and scientific gazes, and finally, the construction of the refugee identity in relation to Derrida’s ethics of hospitality. It examines identity construction through narratives of labelling, fixity, and belonging, exposing the intertwined neocolonial gaze, biased scientific discourse, and media sensationalism as oppressive forces that mutually reinforce orientalist and objectifying practices. [ABSTRACT FROM AUTHOR]

The invisible gynaecological condition, Endometriosis, is mostly viewed from a distorted frame of reference and with a negative connotation, influenced by societal factors such as expectations of the female body, misperceptions of illness and the way in which women are visually represented. Although a life-altering condition, acknowledging its many complexities is what is sought in honest representation of such lived experiences, exposing the visible and invisible, emic and etic perspectives. This written exchange between visual arts and design researcher, Bruce Cadle and designer-illustrator Micaela Scholtz, lays bare the facts and critically analyses the motivation for and influences incipient in visual research that expresses the lived experience of Endometriosis. The intention is to dispel the myths surrounding expectations of the female body and the lived realities of enduring invisible illness. This paper addresses aspects of the politics of health and the social understanding thereof, whilst emphasising the visualisation of illness through visual narrative methods and the autoethnographic voice. Essential to this research is that the visualisations of Endometriosis juxtapose the perceived/lived reality dichotomy intent on provoking understanding, empathic connection and opportunity for broader conversations onward. [ABSTRACT FROM AUTHOR]

The Lacanian theory describes the subject in terms of split and lack. It does so by illustrating the process by which the subject becomes constructed. In the present article, I critically engage with the version of Lacanian theory that Yannis Stavrakakis has promoted and with the shift that has marked the development of this version. I argue that the shift in question reveals Stavrakakis' initial misreading of Jacques Lacan and sheds light on some of the implications of the Lacanian theory of subjectivity for theorizing socio-political issues of identity operations. The misconception of important and interconnected aspects of the theorization of the subject as desiring and lacking makes room for ontologizing the incrimination of an "enemy". However, I argue, demonizing an "enemy" should not be interpreted as resulting from the fundamental desire for meaning enclosure. It is rather correlated with the jouissance that is lost in the process of the subject construction and, by implication, with the affect invested in identity (the collective identity notwithstanding). Setting the record straight allows alternative (re)conceptualizations of (collective) identity that de-naturalize the modernist assumption that the construction of a present enemy is ontologically tied with, and thus, indispensable to, (collective) identity construction. [ABSTRACT FROM AUTHOR]

Death and mourning are being shaped by posthumous opportunities for the dead to affect current life in ways not possible in pre-digital generations. The psychological and sociological impact of the dead 'online' and of 'grief tech' is only beginning to be understood. It has not yet been explored psychoanalytically until this paper that examines one type of grief tech, namely the griefbot. This development is critically explored through a psychoanalytic reading of an episode of Black Mirror. I suggest that a psychoanalytic model of mourning provides an invaluable perspective to help us to think about this technology's potential as well as the psychological and ethical risks it poses. I argue that the immortalisation of the dead through digital permanence works against facing the painful reality of loss and the recognition of otherness, which is fundamental to psychic growth and to the integrity of our relationships with others. Drawing on Derrida's conceptualization of 'originary mourning', I suggest that mourning is an interminable process that challenges us to preserve within the self the otherness of the lost object. The tools we use for mourning need to be assessed first and foremost against this psychological and fundamentally ethical process. [ABSTRACT FROM AUTHOR]

Matters of sound and listening are increasingly being attended to across the social sciences and humanities, reflecting what has been termed a 'sonic turn' since the early 2000s. In urban ethnographic research, scholars are starting to pay attention to the role of sound in social relations, in expressions of identity and senses of belonging, as well as in processes of othering. In this paper, we explore the theoretical and methodological opportunities of sonic urban ethnography, that is, an urban ethnography that foregrounds sound and listening in theoretical and methodological ways. We argue that the promise of sonic urban ethnography lies in its ability to interrupt the predominant focus on text and the visual by developing expanded practices of listening for alternative ways of knowing and engaging with the urban. We share four empirical vignettes from Shanghai, Berlin and London that illustrate, in their different ways, the power exercised through sound in the urban environment. Our discussion of the empirical cases highlights three key 'lessons' for doing sonic urban ethnography. [ABSTRACT FROM AUTHOR]

Postcolonial Macau is keen to celebrate its colonial legacy to preserve its cultural distinctiveness. This study explores the reordering of a Portuguese colonial site, the Village of Our Lady in Ka Ho, into an architectural heritage in the broader postcolonial context. Employing the Foucauldian concept of 'other spaces', specifically 'utopia' and 'heterotopia', the study argues for the heterotopic nature of heritage. It identifies the discourses and material representations of heritage, their construction and their mirroring of mainstream social ideals. Heritage as heterotopia is a conceptual entity that informs and is realised with material objects. The discourse takes heritage spaces as mediums for performances through symbolic loading on material objects to demonstrate the space's otherness. In addition, colonial nostalgia emerges as a dominant narrative in shaping urban identity. The primary proposition of this research is that heritage is made through othering, and the otherness of heritage is presented through performing. Heritage‐making transforms the site from a 'heterotopia of deviation' to a 'heterotopia of performance', which reveals the societal transition from early modernity that advocates for scientific knowledge to postmodernity that embraces neoliberalism, and then to the arriving era of post‐postmodernity based on performatism. [ABSTRACT FROM AUTHOR]

This article explores the parallax relationship that runs through two coexisting, yet irreconcilable viewpoints in Gish Jen's World and Town: mind/body, reason/faith, and self/other, respectively, in the scientific, religious, and political realms. The first part, "A World of Neuro-Cognitivism," probes the neurobiological parallax binary constructed by Carter and Hattie—the neuronal and the mental. The second part, "A Town of Faith," investigates another parallax relationship between reason and faith (or fact and faith) through the beliefs of three characters—Ginny (a fundamentalist), Hattie (a Unitarian), and Carter (a postmodern cynic). Finally, "The Other Coming to Town" scrutinizes the portrayal of the Chhung family as an intruding other and the potential for a social bond with them, as suggested by Jen. The article concludes with a critique of Jen's strategy; the author redirects the focus away from the perspectival multiplicity through the binary to the one. [ABSTRACT FROM AUTHOR]

Migrant immediate descendants (MIDs) raised in Italy are frequently socialized across different ethno-cultural environments and often experience being othered. Both conditions may influence the way they face intercultural interaction, but this topic remains largely unexplored. Through 15 semi-structured interviews and 5 focus groups with MID university students raised in Italy, this work examines how MIDs describe and give meaning to their intercultural competence. It shows that through a complex process of appreciation of their inner diversity, MIDs can develop a heightened critical reflection on intercultural communication and the willingness to challenge, through intercultural dialogue, the social representations that underpin their being othered. However, the way difference tends to be constructed in Italian society hampers the valuing of one's multiple ethno-cultural identifications, and encouraging social acceptance of diversity represents a heavy emotional burden for MIDs. [ABSTRACT FROM AUTHOR]

This article offers an anthropological and theoretical-archeological comparative exploration of agency, responsibility, and alterity in the Late Ancient Iranian Talmud and its reading in contemporary Manhattan. The guiding question is how the classical rabbinic imagery and conceptualization of the "Goy" or "non-Jew" are implicitly recast in the modern framework of subjectivity, in a social context of quasi-traditionalist Talmud study. The specific Talmudic texts examined focus further on the role that the difference and analogy between humans and other animals plays in this reimagination of the "Goy's" persona. [ABSTRACT FROM AUTHOR]

This critical/creative essay takes the form of an imagined letter to my students. It suggests that in the online age we have come to see writing as angelic communion: intuitive, instantaneous, unmediated. Words hang briefly in the air as a discardable conveyance for shifting thought from one brain to another. Reading is a matter of swiping, skimming and scrolling, on touchscreens tailor-made for the smooth ingestion of content, which is what words have become in the age of big data. I urge my students to think instead of writing as embodied – something inseparable from that granular, glitch-ridden singularity, a human being. Because we are not angels, who are already word perfect, the right words only come to us at the end of long, unexciting work. Words fail us, or we fail them, but the failure is salutary and, in the end, a blessing. It teaches us to accept the otherness and unreadability of others. The letter form, a relic of the analogue age, concedes this inevitable distance between writer and reader, and the failure of writing to entirely bridge it. The letter writer must communicate imperfectly like a human being, not perfectly like an angel. [ABSTRACT FROM AUTHOR]

This article examines how French philosophy reflected the revolutionary changes of 1968. In particular, it focuses on the problems of desire and otherness in the works of Luce Irigaray and Gilles Deleuze with Félix Guattari. The confrontation of these two philosophical positions opens up a broader view of French thought in and after 1968, articulating the relationships between feminism, psychoanalysis and structuralism. [ABSTRACT FROM AUTHOR]

This article argues for Netflix' efforts to create a transnational middlebrow, highlighting especially the strategy of visibility politics as a measure to create a metrics for 'diversity and inclusion' in a process I call the quantification of diversity. Hence, the article seeks to draw together themes of Netflix' efforts in transnationalism, the platform's efforts in diversity and inclusion and the strategy of visibility politics, common to middlebrow television as visual signifier of marginalisation, rather than narrativisation. This process becomes part of a larger grammar of transnationalism to formulate a kind of transnational text specific to Netflix. Visibility politics seeks to quantify visibly marginalised bodies on screen as a measure of 'progress' and is, thus, particularly relevant for a Silicon Valley company that seeks remedy social problems via mathematical solutions. This leads to a politics that produces highly visual measures of social progress, but does not offer narratives to communicate barriers to full participation. The metrics for 'otherness' are hardly universal, though and Netflix cannot provide such a metrics for its transnational productions. Instead, it seeks to combat 'universal' issues of discrimination by means of visibility politics. The platforms' earlier American texts tried to remedy issues of marginalisation via the narrativisation of barriers. To document this change, the article analyses the Netflix series One Day At A Time with the popular 2023 series Wednesday. [ABSTRACT FROM AUTHOR]