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]

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]

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.

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]

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 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 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 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]

Drawing from a study of women on boards in Egypt, in this methodological article we propose and illustrate four parts of a multidimensional feminist hermeneutic process for Interpretative Phenomenological Analysis (IPA) as a method of uncovering hidden stories of marginalised voices and unrecognised contexts. Underpinned by Heidegger’s hermeneutic phenomenology, our novel four-stage approach includes visual images as an alternative mode of data (re)presentation within the hermeneutic circle of interpretation. We show how IPA enables (re)imagining new possibilities of doing and writing feminist research and promotes an in-depth knowledge of the lived experience of women, as well as the systemic issues that concern them. Our contribution highlights our IPA process and outcomes, as a form of feminist praxis that prioritises the recognition of marginalisation and Otherness, embraces an ethic of care towards research participants and researchers, and provides a transformative, emancipatory opportunity for reciprocal learning, awareness and knowing of experience. [ABSTRACT FROM AUTHOR]

AbstractIn this article, we use the concepts of recognition and misrecognition to shed light on the subtle manifestation of othering and racism experienced by international adoptees in Norway. Our aim is to deepen understanding of identity formation and belonging among adoptees by examining recognition and misrecognition within two key contexts: encounters with strangers and interactions within the adoptive family. Strangers often perceive adoptees as immigrants or foreigners, failing to recognize their middle-class identity and their belonging to Norway. This misrecognition underscores the intertwined nature of physical appearance, class, and national belonging. Moreover, misrecognition of Norwegian identity not only symbolically separates adoptees from the nation, but also from their adoptive families, compounding the effects of misrecognition. Paradoxically, while family members unequivocally view adoptees as Norwegians, this recognition sometimes entails misrecognition of adoptees’ experiences with othering and racism in the external world, which can lead to a sense of alienation within the family. The dynamics of recognition and misrecognition, both externally and within the intimate sphere, can converge to isolate adoptees, placing them in a lonely position. [ABSTRACT FROM AUTHOR]

This medievalist perspective reflects on the paradoxical relationship between Modernity and the Middle Ages, based on the author’s research into temporalities in the central Middle Ages. When dealing with modernity, she argues, medievalists encounter an ‘already here’-feeling on two instances: the medieval roots of everything modern, and the dynamics of historical development, typically attributed to modernity. This particularly concerns dealings with the future: While the idea of an open, malleable future may in fact be the characteristic feature of modernity, both ‘temporal consciousness’ and the shaping of the future are also characteristics of medieval temporalities. More precisely, different concepts of time can be distinguished among different social groups and spaces. Although they all ultimately operated within the framework of providential history, the future was conceived in very different ways and as something that could be planned. Medieval temporalities provide examples of alternative, non-linear concepts of time. However, we can only recognise and utilise the alterity of such concepts if we retain the concept of ‘modernity’, against which we can delineate the differences. Therefore, ‘the modern’ and ‘the medieval’ can only be thought of reciprocally. [ABSTRACT FROM AUTHOR]

In the second half of the 19th century, anthropology rode the coat-tails of modernity, adopting new printing technologies, following new travel networks, and gaining increasing access to Indigenous people as colonialism spread and new policies were developed to contain and control people in settler-colonial states. The early innovator in kinship studies Lewis Henry Morgan and his two greatest proteges, Lorimer Fison and A. W. Howitt, working respectively in the United States, Fiji, and Australia, epitomised this conflation of governance, technologies of representation, and anthropology. They corresponded on the alterity of kinship systems across increasingly regularised postal routes, and developed new forms of collecting and new diagrammatic representations of kinship using developments at the press. Nineteenth-century kinship studies were focused exclusively on relationships formed through biology and descent, and there was little recognition of kinship making beyond these forms. This was especially significant for Howitt, whose closest Aboriginal interlocutor, Tulaba, claimed him as a brogan (brother), according to Gunaikurnai kinship paradigms. This article tracks the links between the collection and publication of kinship material in the questionnaires and the books of the latter part of the 19th century across the English-speaking world and the outcomes for Indigenous peoples, as arguments for distinctive kinship systems helped define their 'primitiveness' and dismissed Aboriginal attempts to forge kinship links across the settler/Indigenous divide. [ABSTRACT FROM AUTHOR]

Stuart Hall's concept of "new ethnicities" theorizes (post)migrant belonging by centering not on the power of othering, but rather on the agentive force of diasporic groups to contend with their essentialization and marginalization. While rooted in Black transatlantic experiences of colonialism and slavery, "new ethnicities" provides a conceptual platform from which those more broadly marginalized in the diasporic context of Europe may speak and act. In this paper, Becker argues that Hall's theory of "new ethnicities" provides a productive lens through which to rethink the knot of religious-racialized-ethnic othering that has served to set both Muslims and Jews apart from the European mainstream. She does so by tracing the historical differentiation of Muslims and Jews, both together and apart, as well as the contemporary politics of difference enacted by Muslim and Jewish Berliners who contest essentialized understandings of their identities and marginalized sociocultural locations in Europe, today. [ABSTRACT FROM AUTHOR]

Scholars have only paid limited attention to petite feet as a US fashion and as a cross‐cultural beauty ideal. Framed as a visual metaphor of Chinese alterity, traditionalism and patriarchal oppression, footbinding served as a crucial terrain in which the USA asserted its supremacy through a racialised discourse of difference at the turn of the twentieth century. Through a comparative lens, this article spotlights powerful details about shared ideologies of women's bodies in the USA and China. By tracing how women's feet were discussed in newspaper and magazine coverage of US small foot fashion and foot contests, and locating these narratives in a global context, it uncovers the ways in which the discourse of modernity, ideology of white superiority and imperialism naturalised Western women's foot beauty norm as an aesthetic ideal, which obscured the convergences of feminine beauty standards in different parts of the world. Ironically, this racialised global hierarchy of beauty under the guise of modernity tapped into a traditional form of femininity and upset efforts to reflect on the limits of white women's agency both in a traditional patriarchal culture and in a modernising US society, which ultimately constrained possibilities of local and global transformations. [ABSTRACT FROM AUTHOR]

Raising timely and urgent questions about the forms, scope and boundaries of religious authority and practice, this article offers novel ways for the study of secularities and secularisms in contemporary African societies. In recent scholarly debates on secularity, Africa has been marginal. Part of the reason, it was suggested was that African ways of being in, and knowing, the world lay outside the religious-secular divide. We contest such positions. Secularism was clearly part of modernists colonial ideologies that called for the eradication of African beliefs described as backward and irrational. We find that the colonial encounter had a powerful historical impact, essentializing and othering African societies as marked by holistic indigenous cultures rather than differentiated religions. We suggest that the complex interplay of different African and European cultures has simultaneously shaped the social construction and historical development of multiple secularities. We propose that the concept of multiple secularities provides creative avenues to rethink religion, political authority and belonging. We consider secularities as contested arrangements of religious and other spheres whose dynamics include processes of de-differentiation and de-secularization. [ABSTRACT FROM AUTHOR]

The author appreciates Kottler's suspension of her own theoretical framework in order more fully to enter and grasp his framework. He finds his theory of needed relationships/complex selfobjects and hers of twinship/alterego selfobject experience to be compatible if it is recognized that the two sets of constructs represent two different categories of analytic theorizing: what the author terms "holistic" vs. "categorical" constructs. Holistic theories and constructs pertain to the analytic relationship as a whole whereas categorical theories and constructs describe particular dimensions of that relationship. He argues that the major concepts of his model—the needed relationship, fittedness, specificity of recognition and specificity of connection—are all holistic constructs whereas twinship and alterego transference phenomena are categorical in that they refer to particular dimensions of certain treatments. The author's concept of complex selfobject experience is also a categorical construct but "moves in the direction of" a holistic construct. Finally, the author is in full agreement with Kottler that our theories and ways of working need to take into account and address the realities of otherness and difference between ourselves and our patients in such a way that our patients feel met, understood and fully welcome in the analytic space. [ABSTRACT FROM AUTHOR]

It is still largely ignored that Hegelian dialect can be of great assistance to comprehend the intricacies of the production, experience, and contestation of space. Hegelian philosophy can significantly help to enrich geographical scholarship, although Hegel‐the‐geographer is yet to be discovered and properly recognised. Considering the metabolism of reason, the articulation between the particular and the universal, the externalisation and supersession of objectified consciousness, and the function of otherness in the production of space, among other insights of great socio‐spatial relevance, this article offers a comparative analysis between Hegel's minor geography (the more explicit and immediate considerations of space, spatial dimensions, and geometry) and the more substantial, major geography, which is immanent in the main body of his philosophical system. The most remarkable geographical accomplishments of Hegel are possibly the detailed investigation into the pursuit of higher reason through practical, collective action and the convergence of various shapes of consciousness that constitutes the politico‐spatial absolute. [ABSTRACT FROM AUTHOR]

The Don Bosco Preventive System is an educational proposal that is based on the relationship of closeness, trust and respect between educators and students. This proposal has been continually renewed to respond to youth needs in contemporary contexts. However, it is still necessary to delve deeper into their contributions to a pedagogy of otherness and self-care. Self-care is an essential component of education, as it allows people to explore their own identity, develop their skills and unleash their potential. Likewise, it encourages the construction of positive relationships with others. Otherness, for its part, is defined as the ability to recognize the other as a unique individual, endowed with his or her own capabilities and potential. This research is based on the qualitative approach, using hermeneutics and exegesis as fundamental analysis tools. The objective of this work is to analyze the pedagogy of otherness and self-care in the Don Bosco Preventive System. It is concluded that Don Bosco's Preventive System is a pedagogical proposal focused on otherness and self-care. This proposal identifies the other as a unique and precious individual. It encourages the meeting and recognition of the capabilities of young people, valuing their cultural, personal and identity differences. Likewise, it creates an educational ecosystem that adapts to the needs of society, thus contributing to the construction of another more human world. [ABSTRACT FROM AUTHOR]

This article empirically maps and compares types of knowledge produced about people on the move by the European border security apparatus. Exploring two complementary analytical moments, the article addresses the stabilization of power and contingent practices within such apparatuses. We argue, first, that analyzing classification schemas implemented in data systems used within the European apparatus can reveal assumptions and limitations about people on the move—what we call "scripts of alterity." Second, the comparative mapping of scripts of alterity reveals a de facto division of labor between scales of governance that would otherwise be invisible in policy. Utilizing the new Ontology Explorer software method as well as discursive analysis, we identify four scripts of alterity, which materialize relations in data systems and are thus relatively stabilized. Third, we identify as "de-inscriptions" forms of resistance specific to scripts of alterity. These can still be contested and we account for three contingent practices of de-inscription from scripts of alterity by conducting ethnographic observation of data systems' use. Finally, we summarize three contributions that the "scripts of alterity" concept makes to the science and technology studies and to the critical security studies literature on the securitization of cross-border mobility. [ABSTRACT FROM AUTHOR]

In the article "A Theological Investigation into Transcendence from a Phenomenological Perspective," the author Patrick Ebert addresses the question of the systematic comprehensibility of God's revelation. He argues that the logic of escalation and surpassing between the Old and New Testaments is not convincing and emphasizes that God's revelation always occurs through medial forms of mediation. Ebert examines various theological approaches to revelation and criticizes their deficiencies in dealing with the elusive nature of revelation. The author also discusses various philosophical approaches to the question of alterity and revelation and criticizes their inability to adequately grasp the radical alterity of revelation. He develops his own position, which emphasizes a primacy of asymmetry and radical alterity and develops an eschatology of the "desert." The study provides a counterpoint to conventional theological approaches and emphasizes the complexity and balance of the understanding of revelation. Ebert's annotations are a detailed study on the development of a phenomenological hermeneutics of "withdrawal in manifestation." The study stands out for its sensitivity to critical questions in the field of theology of revelation and could serve as a basis for further considerations. [Extracted from the article]

This article draws on the work of Judith Butler, particularly the notion of vulnerability in/as resistance, to explore the gendered experiences of women in Australian academia. Through employing an arts‐based research method, Draw, Write, and Reflect, with women academics in Australia, we explore the ways in which vulnerabilities are identified and navigated in the context of academia. Our study identified three key forms of vulnerabilities: the expectation paradox, the body, and age and experience. Such vulnerabilities appeared to be navigated through acts of othering, denying, and overcoming. We return to Butler's call for the creation of gender trouble in making sense of these findings but find that what is instead occurring is within‐gender trouble. We then explain how this aspect is shaped by the masculine and highly individualized structures of academia. Our findings extend Butler's notions of vulnerability in/as resistance by offering insights that capture a fragmented and sometimes impermeable space between vulnerabilities and resistance. [ABSTRACT FROM AUTHOR]

The COVID‐19 pandemic, as an ongoing societal crisis, compounds pre‐existing intersectional inequalities. Since the start of this crisis, those on the margins—women, single parents, LGBTQ+, Black, Asian, and Minority Ethnic peoples—and those living in precarity and poverty found themselves increasingly "othered." As a group of academics who encounter gendered reality in disparate ways, we unite through this paper to prioritize a collective ethic of care as a counter‐narrative to the "business as usual" rhetoric that endures as our oppressive reality. In responding to this special issue, a (dis)embodied alterethnographical text is offered, encompassing four evocative reflections on symbolic annihilation to "unmute" our individual voices. We present an inclusive discussion to connect our disconnected otherness, collectively resisting the dominant, patriarchal narratives, through non‐linear, "messy writing." Our contribution is threefold. First, we empirically contribute to dismantling heteronormative binarism by reclaiming our collective voices as a loud rebuttal to hegemony. Second, through collective conceptualizations of gendered crisis, we problematize theorizing gender from a unified conceptual lens to demonstrate the importance of an inclusive approach to feminism. Finally, a collective discussion of our cumulative experiences, contributes to the writing differently agenda, subverting the limitations of the encountered gender binaries. [ABSTRACT FROM AUTHOR]

This critical autoethnographic article with academic friends explores the complex territory of disability from a strengths-based, inclusive perspective. The article centres on the experiences of a mother and educator (the lead author), who continues to navigate the disability landscape, which is encumbered with deficit views. The curated narratives (or vignettes) presented hereafter, focus on specific educational experiences and challenges related to perceptions of disability and "othering" that threaten to exclude. Each narrative reveals the lead author's direct experiences of alienation and her need to develop a strong sense of fierceness to protect and secure the right to an equitable, inclusive education for her "othered" child. The authors analyse each story using emic and etic perspectives utilising ideas drawn from Lévinas' notion of alterity and his ethics of encounter, as well as critical discourse analysis to bring attention to the deficit language. Collectively, the narratives and the analyses aim to bring critical awareness to the lived experiences of this mother and educator and identify the deficit mindsets that affected her so profoundly. [ABSTRACT FROM AUTHOR]

Objective: The study proposes an exploration of dyads (philosophy-cognitive neuroscience) that constitute the basis of interculturality, leading to the postulation of the Elemental Intercultural Imprint as a neurocognitive model that impacts the ontological notion of 'interculturality,' viewed under the naturalizing project. Methodology: An analytical conceptual methodology was implemented, aiming to demonstrate the modes of naturalization of philosophical concepts descriptively and critically. The following hypothesis is maintained: the progressive naturalization of consciousness, self-control, identity, social mind, alterity, and morality can reveal the neurocognitive mechanisms of interculturality in individuals. To this end, the naturalization of consciousness as attention, identity as self-reference memory, self-control as self-regulation, mind (social) as Theory of Mind, alterity as empathy, and morality as moral cognition are analyzed. Results: The conceptual analysis in the reviewed studies found that partial epistemological transposition and methodological symmetry are the most common mechanisms of naturalization of the components of interculturality, and that its neurocognitive architecture allows for the incorporation of other components. Conclusions: It is concluded that the proposed neurocognitive basis is indispensable for the empirical study of interculturality. [ABSTRACT FROM AUTHOR]

Through a retrospective on teaching an upper-level Chaucer course in 2018, the author identifies the Prioress's Tale as what she terms "hate narrative," a literary genre with distinct conventions that persists to our own day and has been deployed against marginalized groups, including racial, ethnic, and sexual minorities, refugees, and immigrants. [ABSTRACT FROM AUTHOR]

Copyright of Agora (0211-6642) is the property of Universidad de Santiago de Compostela, Servicio de Publicaciones 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.)

Copyright of Revista Estudios de Filosofía is the property of Universidad de Antioquia, Instituto de Filosofia 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.)

Copyright of Trashumante. Revista Americana de Historia Social is the property of Universidad de Antioquia 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 dialectical-theological origins of the politically- and ethically-charged concept of alterity are well-known within the philosophy of religion. Intellectual histories of this concept tie it too exclusively to the notion of distance or διάστασις in Karl Barth's early Römerbrief , however, and so miss Barth's Trinitarian reinterpretation of God's otherness in his later work. Taking as my hermeneutical key a cipher, the 'sign of Jonah,' that emerges in Church Dogmatics IV/1, I show that Barth's mature doctrines of temporality and filiation understand alterity as a moment of divine life. Jesus' agony in the garden of Gethsemane marks the climax of Barth's self-reinterpretation: world history inheres within the Christological situation of paternal abandonment. The political-theological conclusions Barth draws from the 'sign of Jonah' dovetail with alterity discourses' antitotalitarian aspirations but suggest that these aspirations' structural coherence rest on the magisterial Reformers' Christological and ecclesiological commitments. [ABSTRACT FROM AUTHOR]

Copyright of Tabayyun is the property of Arab Center for Research & Policy Studies 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.)

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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.)

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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.)

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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.)

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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.)

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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.)

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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.)

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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.)

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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.)

Copyright of Universum is the property of Instituto de Estudios Humanisticos Juan Ignacio Molina, Universidad de Talca 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.)

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]