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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 visual devices employed by the artists Anton Kannemeyer and Brett Murray to criticise apartheid-era patriarchal rule seemed to have remained intact in their satirical critiques of black male leadership, yet their later works generate markedly different affects. This difference in affect is explored through the application of key Lacanian concepts (primarily the RSI and jouissance). It is argued that a slippage in the operation of the signifier demonstrates the tensions, complexities and anxieties that underpin white male subjectivities in times of radical transition. It is proposed that the artists’ jouissance, an irrepressible and destructive kind of enjoyment fuelled by the feeling that one’s rightful enjoyment is not only denied but has indeed been stolen by a cultural other, is behind the production of these works and is responsible for its affects. [ABSTRACT FROM AUTHOR]

The paper is a comparative reading of dissociation and spirit possession as worthwhile tropes of analyzing the fragmented selves to lay basis of interpretation of similar works with African and Western cultural heritages. In spite of availability of critical works on pathological consequences of othering on African immigrants, this comparative reading is absent. Some literary scholars interrogate the clinical trope and point out the need to incorporate both the clinical and spirit possession tropes, whereas most literary scholars focus on clinical madness as a consequence of othering, this paper extends it to spirit possession among migrant characters. The article adopts postcolonialism and concepts from diverse fields to enable comparison of the clinical and possession tropes with reference to Brian Chikwava’s Harare North (2009). The study is anchored in ideas of scholars from different disciplines such as depth psychology (dissociation) and anthropology (spirit possession) as theoretical bases of interpretation. To ensure a flawless interaction of these theorists who occupy different academic disciplines, I foment an interdisciplinary exegesis by adopting Ato Quayson’s ‘Calibrations’ theory, which is a fine-tuned tool for textual close reading that ‘oscillates’ rapidly between different domains – the literary-aesthetic, the social, the cultural, and the political. [ABSTRACT FROM AUTHOR]

In J. M. Coetzee’s two anti-colonial novels, Waiting for the Barbarians and Foe, the white colonizer narrators are fascinated with the inexplicable signs of torture on the subaltern bodies. Scholars have critiqued that, despite Coetzee’s narrative experimentation, the subaltern characters are still objectified under the colonizer’s gaze and remain silenced. Drawing on fascination studies, this essay argues that Coetzee’s novels aim to reflect and ultimately deconstruct the narrative of fascination operated in colonial storytelling. Symbolized by the medusa’s image, fascination indicates an unsettling engagement with something that elicits simultaneous attraction and repulsion in the beholder’s mind. This essay first examines how Coetzee’s novels reveal the fictionality of “the fascination with the primitive,” a pervasive element in colonial discourse used to construct otherness. Second, it explores how Coetzee’s narrators reach the aporia of the narrative of fascination, where the seductive power of storytelling collapses when confronted with the unknowable other’s silence. By framing the narrative of fascination within metanarrative terms, Coetzee challenges the narrative authority and sovereign subjectivity traditionally upheld in Western literature, while also prompting readers to reflect on their own roles as interpreters and consumers of such stories, particularly those involving the suffering of others. [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]

Copyright of Revue des Lettres Modernes is the property of Classiques Garnier 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 Comparative Literature / Primerjalna Književnost is the property of Slovenian Comparative Literature Association 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.)

Abstract\nPoints of interestSanism is an oppressive system which discriminates against people who are labelled or identify as Mad. This article offers tools to describe the structure, operating modes and dynamics of sanism. It thereby refers to the concept of white fragility. I observe sanism on three levels: The structural frame, aspects of individual interactions and issues of intrapersonal processes. Sane fragility occurs on each level. It manifests in the fragile state of sanity as a whole, the lack of stamina or strength a lot of sane people display when confronted with Mad people and in madphobia - the fear of becoming Mad oneself and therefore othering Mad people. I conclude that sanism is an overlooked type of oppression with multilayered dynamics and intersections with fatal consequences. I am a Mad, Queer person and this article contains Mad storytelling along with insights gathered from Black feminism, Queer Theory and Mad Studies.Sane Fragility I am a person with mental health problems and besides living with those issues, I also have to struggle because of discrimination against me as a Mad person.This discrimination is called sanism and I want to observe it, in order to understand it, so we can be able to fight it.For this purpose, I lean into different theories to define the term ‘sane fragility’.Sane fragility means, that people who do not struggle with mental health issues are often overwhelmed and not able to cope, if other people are in crisis, while Mad people developed a strenght to deal with it.This sort of stress leads to sane people avoiding and discriminating Mad people, because they are too fragile to bear with us.I am a person with mental health problems and besides living with those issues, I also have to struggle because of discrimination against me as a Mad person.This discrimination is called sanism and I want to observe it, in order to understand it, so we can be able to fight it.For this purpose, I lean into different theories to define the term ‘sane fragility’.Sane fragility means, that people who do not struggle with mental health issues are often overwhelmed and not able to cope, if other people are in crisis, while Mad people developed a strenght to deal with it.This sort of stress leads to sane people avoiding and discriminating Mad people, because they are too fragile to bear with us. [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]

It is well known that the flutter performance of a section is sensitive to the changing wind angles of attack. Exploring the thin plate's flutter mechanism under different angles of attack is excellent, which helps understand inner flutter characteristics and ensures structural safety. This study investigated flutter derivatives of a thin plate with an aspect ratio of 40 under different wind angles of attack via the forced vibration technique. The otherness of aerodynamic damping and phase lag under different wind angles, which helps in understanding the flutter mechanism, are analyzed using the bimodal-coupled flutter method. It is shown that coupled vertical–torsional flutter dominated the flutter modality under 0° and 3° wind angles of attack. The critical flutter velocity dramatically decreased with increasing wind angles of attack which is attributed to the increasing negative aerodynamic damping induced by coupled self-excited forces and the decreasing positive aerodynamic damping induced by uncoupled self-excited forces. Moreover, the vertical motion lags behind the torsional motion under the 7° angle of attack, which was totally contrary to other angles of attack. Major works in this study reveal the aerodynamic mechanism of the weakened flutter performance of thin plates under large wind angles of attack and provide a reference for the flutter analysis of thin plates. [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]

Copyright of Cuadernos del Centro de Estudios de Diseño y Comunicación is the property of Cuadernos del Centro de Estudios de Diseno y Comunicacion 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 Canaria de Estudios Ingleses is the property of Universidad de La Laguna 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 Canaria de Estudios Ingleses is the property of Universidad de La Laguna 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.)

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 Pós: Revista do Programa de POS-Graduacao Em Artes - EBA/UFMG is the property of Pos - Programa de Pos-graduacao em Artes (PPG-Artes) 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]

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.)

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 Direito e Práxis is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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 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.)