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This collection is a study of African literature framed by the central, and multi-faceted, idea of 'mother' - motherland, mothertongue, motherwit, motherhood, mothering - looking at the paradoxical location of (m)other as both central and marginal. Whilst the volume stands as a sustained feminist analysis, it engages feminist theory itself by showing how issues in feminism are, in African literature, recast in different and complex ways.
In this book, Sung Uk Lim examines the narrative construction of identity and otherness through ongoing interactions between Jesus and the so-called others as represented by the minor characters in the Gospel of John. This study reconfigures the otherness of the minor characters in order to reconstruct the identity of Jesus beyond the exclusive binary of identity and otherness. The recent trends in Johannine scholarship are deeply entrenched in a dialectical framework of inclusion and exclusion, perpetuating positive portrayals of Jesus and negative portrayals of the minor characters. Read in this light, Jesus is portrayed as a superior, omniscient, and omnipotent character, whereas minor characters are depicted as inferior, uncomprehending, and powerless. At the root of such portrayals lies the belief that the Johannine dualistic Weltanschauung warrants such a sharp differentiation between Jesus and the minor characters. Lim argues, to the contrary, that the multiple constructions of otherness deriving from the minor characters make Jesus’ identity vulnerable to a constant process of transformation. Consequently, John’s minor characters actually challenge and destabilize Johannine hierarchical dualism within a both/and framework.
Portraying the other in international relations significantly shapes interaction among actors in the international field, consequently colouring views of the other and legitimating behaviour toward the other. This edited volume presents current analyses by international scholars on othering processes and self-other constructions within international relations, attempting to fill a gap in the debate on this fascinating topic and its socio-political implications. Othering is illustrated in three thematic sections: I) Othering in interstate and interregional relations, II) Othering in the policy field of terrorism and counterterrorism, and III) Possible transformations of othering. Contributions discuss othering from diverse angles and with different conceptual approaches, illustrating the multiple forms othering can take. They show how othering can be studied and its dynamics and consequences critically analysed and more comprehensively understood, but also the limits to these attempts. Various motivations for engaging in othering are elaborated. The images, ways of representations and stylistic means that are applied are exposed, and their internal logic as well as effects on thinking and behaviour in the international arena examined. Furthermore, possibilities for modifying othering processes, that is, how negative self-other constructions may be transformed, with the goal of enabling the peaceful existence of different groups, are presented.
This collection of essays offers some thoughts on alterity/otherness in anthropological praxis viewed through the prism of the Latin American reality. It is neither an exhaustive treatment of the problem of Otherness in anthropological theory nor a definitive analysis of the various forms of represented, practiced, and contested alterities in Latin American history. Rather, the authors have been brought together by several common concerns. The first is an interest in exploring and understanding some of the ways in which Otherness structures social relations at the everyday as well as the national levels. The second is a theoretical and methodological question of how the perspective which foregrounds the Other at the expense of the Self might make the anthropological inquiry more effective and emancipatory. Thirdly, the authors are interested in how they can, as researchers, teachers, and citizens, help overcome cleavages which group identities constantly produce in the body of humanity. The Others that the authors of this book explore include indigenous peoples, mestizos, African slaves, women, insurgent peasants, as well as hybrid groups (re-)claiming a new identity. While each of the eight authors focuses on social phenomena from different time periods and parts of Latin America, they all share as their common denominator the Spanish colonization of the continent which set off a series of events whose consequences eventually exceeded the wildest fantasies of the boldest thinkers of these times. The authors particularly focus on the visual representation and performance of alterity, but also give room to some non-visual ways in which Otherness is established and subverted. Inevitably, this volume presents a diverse selection of contributions which nevertheless share some common problems, concerns and hopes, which in their totality provide a complex picture of Otherness in everyday life in historical and contemporary Latin America.
The Eight Technologies of Otherness is a bold and provocative re-thinking of identities, politics, philosophy, ethics, and cultural practices. In this groundbreaking text, old essentialism and binary divides collapse under the weight of a new and impatient necessity. Consider Sue Golding's eight technologies: curiosity, noise, cruelty, appetite, skin, nomadism, contamination, and dwelling. But why only eight technologies? And why these eight, in particular? Included are thirty-three artists, philosophers, filmmakers, writers, photographers, political militants, and 'pulp-theory' practitioners whose work (or life) has contributed to the re-thinking of 'otherness,' to which this book bears witness, throw out a few clues.
Jennifer M. Wei argues that construction and perceptions of language and identity parallel sociopolitical transformations, and language and identity crises arise during power transitions. Under these premises, language and identity are never well-defined or well-bounded. Instead, they are best viewed as political symbols subject to manipulation and exploitation during socio-historical upheavals. A choice of language—from phonological shibboleth, Mandarin, or Taiwanese, to choice of official language—cuts to the heart of contested cultural notions of self and other, with profound implications for nationalism, national unity and ethno-linguistic purism. Wei further argues that because of the Chinese Diaspora and Taiwan's connections to China and the United States, arguments and sentiments over language choice and identity have consequences for Taiwan's international and transnational status. They are symbolic acts of imagining Taiwan's past as she looks forward to the future.
Life at the end of the twentieth century presents us with a disturbing reality. Otherness, the simple fact of being different in some way, has come to be defined as in and of itself evil. Miroslav Volf contends that if the healing word of the gospel is to be heard today, Christian theology must find ways of speaking that address the hatred of the other. Reaching back to the New Testament metaphor of salvation as reconciliation, Volf proposes the idea of embrace as a theological response to the problem of exclusion. Increasingly we see that exclusion has become the primary sin, skewing our perceptions of reality and causing us to react out of fear and anger to all those who are not within our (ever-narrowing) circle. In light of this, Christians must learn that salvation comes, not only as we are reconciled to God, and not only as we "learn to live with one another", but as we take the dangerous and costly step of opening ourselves to the other, of enfolding him or her in the same embrace with which we have been enfolded by God.
In a world of increasingly heterogeneous societies, matters of identity politics and the links between collective identities and national, racial, or ethnic intolerance have assumed dramatic significance - and have stimulated an enormous body of research and literature which rarely transcends the limitations of a national perspective, however, and thus reproduces the limitations of its own topic. Comparative attempts are rare, if not altogether absent. Identity and Intolerance attempts to shift the focus toward comparison in order to show how German and American societies have historically confronted matters of national, racial, and ethnic inclusion and exclusion. This perspective sheds light on the specific links between the cultural construction of nationhood and otherness, the political modes of integration and exclusion, and the social conditions of tolerance and intolerance. The contributors also attempt to integrate the approaches offered by the history of ideas and ideologies, social history, and discourse theory.
Identity and difference (or sameness and otherness) are contrasting but interrelated terms that have played an explicit role in the development of Western philosophy at least since Plato wrote the Sophist. As Plato pointed out then, and Hegel reiterated more recently in his Science of Logic, the proper comprehension of these terms, and particularly of their interrelation, plays a fundamental role in shaping our conception of philosophical reason itself. The contributors in this book examine Hegel's treatment of these terms, and the role they play in structuring his philosophical system as a whole and also in shaping his conception of dialectical reasoning.