89 Sentences With "alterity" | Random Sentence Generator

The items expose bits of both Apollinaire's personal history and taste for aesthetic alterity.

Connected to the past, and loving our heritage we also wish to affirm our alterity, our plurality.

Her influential thought experiment "The Left Hand of Darkness" uses this strategy to explore gender and alterity.

Or will her unconventional position outside the wider context of culture, this alterity, connect her to an even broader community?

And science fiction and fantasy, given their generic history, their generic preoccupations, have at their heart discussions about power, discussions about empire, discussions about alterity.

They would look away in disgust or express a sense of pain, and that's what ignited this whole body of work and how alterity is perceived.

The surreal 30-minute speech is an exploration of feminine introspection and radical alterity, describing sensually, yet roughly, a hypothetical city and the sexual encounters between its hermaphrodite inhabitants.

As a young white woman, it is her desire to be a rapper in the first place; her proximity to men of color like Basterd and Jheri (Siddharth Dhananjay), and her willingness to embrace this alterity makes her an outcast.

Kaur describes her personal trajectory specifically as "the story of a young brown woman": Rather than self-defining as a Canadian poet, she stresses her marginality as "a Punjabi-Sikh immigrant woman," deliberately rejecting a mainstream Western identity in favor of alterity.

Jeffery Nealon, in Alterity Politics: Ethics and Performative Subjectivity, argues that "ethics is constituted as an inexorable affirmative response to different identities, not through an inability to understand or totalize the other." There is included a long article on alterity in the University of Chicago's Theories of Media: Keywords Glossary by Joshua Wexler. Wexler writes: "Given the various theorists formulations presented here, the mediation of alterity or otherness in the world provides a space for thinking about the complexities of self and other and the formation of identity." The concept of alterity is also being used in theology and in spiritual books meant for general readers.

Leif Hongisto. 2010. Experiencing the Apocalypse at the Limits of Alterity. Biblical Interpretation Series 102. Leiden, Netherlands: Brill.

Within the phenomenological tradition, alterity is usually understood as the entity in contrast to which an identity is constructed, and it implies the ability to distinguish between self and not-self, and consequently to assume the existence of an alternative viewpoint. The concept was further developed by Emmanuel Levinas in a series of essays, collected in Altérité et transcendence (Alterity and Transcendence) (1995).

Instead, ontological anthropologists are claiming that we "should allow difference or alterity to challenge our understanding of the very categories of nature and culture themselves".

It is simultaneously the counterpart and the specular image. The little other is thus entirely inscribed in the Imaginary order. # The big Other designates radical alterity, an other-ness which transcends the illusory otherness of the imaginary because it cannot be assimilated through identification. Lacan equates this radical alterity with language and the law, and hence the big Other is inscribed in the order of the symbolic.

In anthropology, alterity has been used by scholars such as Nicholas Dirks, Johannes Fabian, Michael Taussig and Pauline Turner Strong to refer to the construction of "cultural others".

Sorlin, Sandrine. "Stylistic Techniques and Ethical Staging in Octavia Butler's 'Speech Sounds'." The Ethics and Poetics of Alterity: New Perspectives on Genre Literature. Ed. Maylis Rospide and Sandrine Sorlin.

Cooper, M., & Hermans, H. J. M. (2007). Honoring self-otherness: Alterity and the intrapersonal. In L. Simão & J. Valsiner (Eds.), Otherness in question: Labyrinths of the self (pp. 305–315).

François Jullien at the International Geography Festival of Saint-Dié-des-Vosges, October 2013 François Jullien's reply to the charge that he portrays China as "an alterity" appears in Chemin faisant, Connaître la Chine, relancer la philosophie. There he argues that the unreferenced quotations used by Jean- François Billeter are fabrications and that Billeter attempts to construct an imaginary version of François Jullien's work to argue against. The crux of the matter for Jullien is that exteriority and alterity are not to be conflated. China's exteriority, Jullien's point of departure, is, he argues, evident in its language as well as in its history, whereas alterity must be constructed and, as internal heterotopia, is to be found in both Europe and China.

He is an honorary Professor of Philosophy at Warwick where he ran a research seminar (Fatal Projections: Pathologies of Alterity) in Spring 2006. He is also an active sculptor and earth-artist.

Borderline attributions. American Journal of Psychotherapy, 61, 131-147. With Alterity techniques, the therapist provides deconstructive experiences within the therapist-client relationship that support individuation and help to experientially deconstruct rigid, polarized attributions. Gregory, R. J. (2005).

The primary focus of treatment is on recent social interactions. Three sets of techniques are employed: Association, Attribution, and Alterity. Gregory, R. J., Remen, A. L. (2008). A manual-based psychodynamic therapy for treatment- resistant borderline personality disorder.

London & New York: Routledge.Brown, R.S. (2020). Groundwork for a Transpersonal Psychoanalysis: Spirituality, Relationship, and Participation. London & New York: Routledge. Brown adopts a participatory reading of Jungian archetypes as a basis from which to theorize alterity in the clinical situation.

In Mimesis and Alterity (1993), the anthropologist Michael Taussig examines the way that people from one culture adopt another's nature and culture (the process of mimesis) at the same time as distancing themselves from it (the process of alterity). He describes how a legendary tribe, the "white Indians", or Cuna, have adopted in various representations figures and images reminiscent of the white people they encountered in the past (without acknowledging doing so). Taussig, however, criticises anthropology for reducing yet another culture, that of the Cuna, for having been so impressed by the exotic technologies of the whites that they raised them to the status of gods. To Taussig this reductionism is suspect, and he argues this from both sides in his Mimesis and Alterity to see values in the anthropologists' perspective while simultaneously defending the independence of a lived culture from the perspective of anthropological reductionism.

Her work has been translated into six languages. In 2009, she delivered the Judith E. Wilson Poetics Lecture at Cambridge University, which hosted a two-day conference on her work. Her interests in poetics include polylingualism, ecopoetics, and the poethics of alterity.

In a series of essays he too developed - with reference to Simmel and Freud - a systematic consideration on the figure of the Third: Triads (sociology) seem for intersubjective relationships and institutions to be just as well constitutive than the Dyad (sociology) or the Other (Alterity).

The departure of the Albanian population from these regions was done in a manner that today would be characterized as ethnic cleansing.Müller, Dietmar (2009). "Orientalism and Nation: Jews and Muslims as Alterity in Southeastern Europe in the Age of Nation-States, 1878–1941." East Central Europe. 36.

University of Chicago Press. Retrieved 2016-10-04. Her work centered on ethical and philosophical themes such as justice and alterity; modern philosophy in light of technologically assisted mass death; and memory and forgetting. She died July 16, 2009, in New York City at the age of 79.

Alterity is a philosophical and anthropological term meaning "otherness", that is, the "other of two" (Latin alter). It is also increasingly being used in media to express something other than "sameness", or something outside of tradition or convention. Bachmann-Medick, Doris. On_Culture: The Open Journal for the Study of Culture 4 (2017).

"Tolerance" in Random House Dictionary (via dictionary.reference.com). Both these concepts inherently contain the idea of alterity, the state of otherness. Additional choices of how to respond to the "other," beyond toleration, do exist. Therefore, in some instances, toleration has been seen as ‘a flawed virtue’ because it concerns acceptance of things that were better overcome.

The not-white body has been made opaque by a blank stare...". This "blank stare" through a body of alterity reiterates bell hooks' definition of the oppositional gaze. The deliberate characterization of the 'black servant' is ideologically rooted in the constructs of black female identity as Mammy, Jezebel, and Sapphire. As O'Grady declares, "Forget euphemisms.

Mimesis and Alterity looks primarily at the way people from different cultures experience the two themes of the book – how we come to adopt or assimilate another's nature or culture (mimesis), and also how we come to identify/distance ourselves with/from it (alterity). Taussig studies this phenomenon through ethnographical accounts of the Cuna, and through the ideas of Walter Benjamin. The Cuna have adopted a set of wooden figurines for magical ritual that look remarkably like white colonists, to the point of sometimes being recognizable as figures from history that traveled through those parts. If you asked one of the Cuna about the figurines, he would likely deny all connection between the two, creating an epistemic dilemma where something that may appear obvious to anthropologists is anything but obvious to those they study.

Gifts From My Grandmother is a collection of poems that explores the themes of "alterity, heritage, and sexual orientation".Goffe, Tao Leigh. "The Emergence of Caribbean Chinese Diasporic Anglophone Literature". Essay. 2013 Meiling Jin infuses her life into the story by placing an introduction of the poems explaining how her parents chose England as opposed to Barbados for their final destination.

Astruc R. (2010), Le Renouveau du grotesque dans le roman du XXe siècle, Paris, Classiques Garnier. Beyond the current understanding of the grotesque as an aesthetic category, he demonstrated how the grotesque functions as a fundamental existential experience. Moreover, Astruc identifies the grotesque as a crucial, and potentially universal, anthropological device that societies have used to conceptualize alterity and change.

Gail Jones was born in Harvey, Western Australia. She grew up in Broome and Kalgoorlie. She studied fine arts briefly at the University of Melbourne before returning to Western Australia where she took her undergraduate degree and PhD from the University of Western Australia in 1994. Her thesis was on Mimesis and alterity : postcolonialism, ethnography and the representation of racial òthers'.

21; Jack Reynolds, Merleau-Ponty and Derrida: Intertwining Embodiment and Alterity, Ohio University Press, 2004, p. 192. (see embodied cognition), Michel Henry's material phenomenology (also based on embodied cognition),Michel Henry, Material Phenomenology, Fordham University Press, 2008. Alva Noë's analytic phenomenologyJ. Kevin O'Regan, Erik Myin, Alva Noë, "Towards an Analytic Phenomenology: The Concepts of 'Bodiliness' and 'Grabbiness'", Seeing, Thinking and Knowing, vol.

Buttel reads the poem as about the "humorous disparity between gauche male and suave female".Buttel, p. 24 But it can also be read as neither humorous nor gender-specific, but rather as a meditation on the lover's otherness or `alterity'. The former assimilates it to such poems as "Plot Against The Giant", the latter to such as "Le Monocle De Mon Oncle".

Brazil did not have an issue of alterity or exoticism, because it existed within its own borders. Brazil began to value exoticism and viewed it as the acknowledgement of cultural diversity according to Mariza Peirano. In general, the overall current goal for Brazilian anthropology was to better the future for modernization by enlightening modern political elite and identifying relevant topics for investigation.

"Misdirected Understanding: Narrative Matrices in the Japanese Politics of Alterity toward the West", pp. 85–116 in Jahrbuch des Deutschen Instituts für Japanstudien. This embassy traveled to Edo for an audience with shōgun Tokugawa Hidetada in the 12th year of Keicho, according to the Japanese era name in use at this time. Yŏ Ugil was the chief Joseon envoy; and there was 467 others accompanying him.

Igor Ursenco has adopted since his debut book the artistic celebration of the spiritual alterity. Ursenco is a sporadic contributor to the literature and culture e-zines EgoPhobia and Europe's Times and Unknown Waters, and the scientific journal Metaliteratura published by the Moldavian Academy of Sciences and the Faculty of Philology at Ion Creanga University. In 2016, he received a PhD in Letters Magna cum Laude .

The think tank initially borrowed several themes already present in Europe-Action : anti-Christianity and elitism, a pan-racial notion of European nationalism, and the seeds of a change from a biological to a cultural definition of alterity. Between 1962 and 1972, the core members of what would be GRECE embraced a Europeanism, which according to Taguieff and Griffin, was "still in the key of biological Aryanism associated with the overtly neo-Nazi 'Message of Uppsala' and the publication of Europe-Action." Between 1972 and 1987, under the influence of Armin Mohler and the Conservative Revolution, this discourse was progressively replaced with a cultural approach of alterity based upon a Nietzschean rejection of egalitarianism and a call for a European palingenesis (heroic rebirth) via a return to the ancestral "Indo-European values". A third ideological phase, from 1984–1987, shifted towards third- worldism, the revival of the sacred, and ethnopluralism.

For Cornelius Castoriadis (L'institution imaginaire de la société, 1975; The Imaginary Institution of Society, 1997) radical alterity/otherness () denotes the element of creativity in history: "For what is given in and through history is not the determined sequence of the determined but the emergence of radical otherness, immanent creation, non- trivial novelty."Cornelius Castoriadis, The Imaginary Institution of Society (trans. Kathleen Blamey), MIT Press, Cambridge, 1997, p. 184.

The New Fontana Dictionary of Modern Thought (1999 )p. 620. Nonetheless, in such psychologic and analytic usages, there might arise a tendency to relativism if the Other person (as a being of pure, abstract alterity) leads to ignoring the commonality of truth. Likewise, problems arise from unethical usages of the terms The Other, Otherness, and Othering to reinforce ontological divisions of reality: of being, of becoming, and of existence.

Jacques Derrida said that the absolute alterity of the Other is compromised, because the Other person is other than the Self and the group. The logic of alterity (otherness) is especially negative in the realm of human geography, wherein the native Other is denied ethical priority as a person with the right to participate in the geopolitical discourse with an empire who decides the colonial fate of the homeland of the Other. In that vein, the language of Otherness used in Oriental Studies perpetuates the cultural perspective of the dominantor–dominated relation, which is characteristic of hegemony; likewise, the sociologic misrepresentation of the feminine as the sexual Other to man reasserts male privilege as the primary voice in social discourse between women and men. In The Colonial Present: Afghanistan, Palestine and Iraq (2004), the geographer Derek Gregory said that the U.S. government's ideologic answers to questions about reasons for the terrorist attacks against the U.S. (i.e.

Luce Irigaray's Elemental Passions (1982) could be read as a response to Merleau‐Ponty's article “The Intertwining—The Chiasm” in The Visible and the Invisible. Like Merleau‐Ponty, Irigaray describes corporeal intertwining or vision and touch. Counteracting the narcissistic strain in Merleau‐Ponty's chiasm, she assumes that sexual difference must precede the intertwining. The subject is marked by the alterity or the “more than one” and encoded as a historically contingent gendered conflict.

Nyota Inyoka was born in PondicherryTessa Jahn, "Cutting into History: The 'Hindu Dancer' Nyota Inyoka's Photomontages" in Christoph Wulf, ed., Exploring Alterity in a Globalized World (Routledge 2016): 187-195. and raised in Paris, the daughter of a French mother and an Indian father, though she was sometimes billed as being "Egyptian", "Persian", or "Cambodian".Victoria Rose Pass, "Strange Glamour: Fashion and Surrealism in the Years between the World Wars" (PhD diss.

Cassidy works in cut brass, weaving, stripping, and hooking abstract patterns and textures on a wood frames. These works are minimalist in material but maximalist in emotion, and operate where autobiography meets methodology. The Nervous Peal (2011) drawings were exhibited in The Displaced Person at Invisible-Exports, alongside works by Sue Williams and Ron Athey. In this series of ink drawings of athletic sculptures, Cassidy examined structures that impose both conformity and alterity on the body.

139 Transcending this "dark circumstance of composition,"Delbanco,The Art of Youth, p. 66-67 Crane had a particular telos and impetus for his creation: beyond the tautologies that all art is alterity and to some formal extent mimesis, Crane sought and obviously found "a form of catharsis" in writing.Sorrentino, Life of Fire, p. 131 This view accounts for his uniqueness, especially as operative through his notorious "disgust" with his family's religion,Beer, The Mauve Decade, p.

Retrieved July 12, 2018.Sorkin, Jenni. "Alterity Rocks, 1973–1993," In Art in Chicago: A History from the Fire to Now, Ed. Taft, Maggie and Robert Cozzolino, Chicago: The University of Chicago Press, 2018, p. 278. Retrieved July 12, 2018. He collaborated with a group of neighboring at-risk Latino teens, leading to the formation of Street-Level Video, a training collective that empowered youths to articulate street culture and community concerns about gang activity, gentrification, social control and cultural fragmentation.Kirshner, Judith Russi.

Lethem reading at the 2008 Brooklyn Book Festival The first novel Lethem began after returning to New York City was Motherless Brooklyn, a return to the detective theme. He maintained objective realism while exploring subjective alterity through Lionel Essrog. His protagonist has Tourette syndrome and is obsessed with language. Lethem later said that Essrog > ... obviously [is] the character I've written with whom I most identify ... > [the novel] stands outside myself ... It's the only one which doesn't need > me, never did.

The latter began to develop a "nationalist mysticism" entirely different from that on the left, and antisemitism turned into a credo of the far-right, marking a break from the traditional economic "anti-Judaism" defended by parts of the far-left, in favour of a racial and pseudo-scientific notion of alterity. Various nationalist leagues began to form across Europe like the Pan-German League or the Ligue des Patriotes, with the common goal of a uniting the masses beyond social divisions.

Alterity is the concept of identifying those groups who have been omitted in traditional historical narratives, sometimes identified as 'others;. Conflict archaeology seeks to be more inclusive regarding non-traditional narratives that focus less on purely military aspects of battle. The roles of indigenous peoples, insurgents, and noncombatants have been greatly under reported in both the historic and archaeological reports on conflict. Adding to these should be women and children who are often integral elements in conflict scenarios as the adult male participants.

Noel B. Salazar's main research interests include anthropologies of (im)mobility and travel, the local-to-global nexus, discourses and imaginaries of alterity, cultural brokering, cosmopolitanism and endurance. His anthropological work synthesizes ethnographic findings with conceptual frameworks developed within anthropology, sociology, geography, cultural studies, tourism studies, philosophy and psychology. Salazar has won numerous grants for his research projects (including from the National Science Foundation, the EU Seventh Framework Programme, and FWO). While at the University of Pennsylvania, Salazar experienced first-hand the benefits of transdisciplinary research.

"Misdirected Understanding: Narrative Matrices in the Japanese Politics of Alterity toward the West," pp. 85–116 in Jahrbuch des Deutschen Instituts für Japanstudien. Impression of Joseon Tongsinsa mission in Japan – attributed to a Kanō school artist, circa 1655 After the Japanese invasion of the Korean peninsula (1592–1598), a new phase of diplomatic relations began. The formal embassies were preceded by preliminary negotiations which began in 1600, shortly after news of the Toyotomi defeat at the Battle of Sekigahara was received by the Joseon Court.

New York: Basic Books. DST assumes that the self as a society of mind is populated by internal and external self-positions. When some positions in the self silence or suppress other positions, monological relationships prevail. When, in contrast, positions are recognized and accepted in their differences and alterity (both within and between the internal and external domains of the self), dialogical relationships emerge with the possibility to further develop and renew the self and the other as central parts of the society at large.

"Epiphanies of Darkness: Deconstruction in Theology" (Philadelphia: Fortress Press, 1986). Winquist said that while the focus of deconstruction work is about the text, the text itself is not the aggregate of all understanding. Thus all thoughts are based on an external point of reference; deconstruction is deeply concerned with the "other" of language, and people are imprisoned if they are not actively deconstructing. Deconstruction is not concerned with digging or looking behind the curtain, but seeing "otherness" itself, traces of alterity that validate existence.

His research on the role of zinc and copper in AD has led to clinical trials at Prana Biotechnology (now Alterity Therapeutics). He is also working on gamma secretase modulators (together with Steve Wagner, UCSD) for the prevention and treatment of Alzheimer's. He also serves as Chair of the Cure Alzheimer's Fund Research Leadership Group and Director the Cure Alzheimer’s Fund Alzheimer’s Genome Project™. Dr. Tanzi’s team was the first to use human stem cells to create three-dimensional cell culture organoids of AD, dubbed “Alzheimer’s-in- a-Dish”.

Cooperation, in other words, was the preferred form of exchange within the borderland, not violent confrontation." in a way that today would be characterized as ethnic cleansing.Müller, Dietmar (2009). "Orientalism and Nation: Jews and Muslims as Alterity in Southeastern Europe in the Age of Nation-States, 1878–1941", East Central Europe. 36. (1): 70; "For Serbia the war of 1878, where the Serbians fought side by side with Russian and Romanian troops against the Ottoman Empire, and the Berlin Congress were of central importance, as in the Romanian case.

Through this research, Camaiti Hostert engages a sometimes critical confrontation with many important cultural theorists like Edward Said, Stuart Hall and Homi K. Bhabha and with political thinkers, like Antonio Gramsci. Her major work in this field of investigation is Passing. Dissolvere le identità, superare le differenze (Passing. A Strategy to Dissolve Identities and Remap Differences). Dealing with the complex theme of Alterity as it relates to the Italian women’s movement, especially to the works of Carla LonziE. Chiti Lucchesi, «Luoghi del non ritorno: sogni, parole e immagini», in Borghi, Liana, and Uta Treder (eds).

Michael Uebel, Ecstatic Transformation: On the Uses of Alterity in the Middle Ages, Palgrave/Macmillan (2005), contains a full English translation and a discussion of the Letter. The many marvels of richness and magic it contained captured the imagination of Europeans, and it was translated into numerous languages, including Hebrew. It circulated in ever more embellished form for centuries in manuscripts, examples of which still exist. The invention of printing perpetuated the letter's popularity in printed form; it was still current in popular culture during the period of European exploration.

The artist's unusual, possibly monomaniacal devotion to the particular demands of his chosen form has led to comparisons with artist Henry Darger. Exhibitors of the artwork frequently compare its construction process to that of Native American medicine bundles or African tribal fetish objects. One art historian has critiqued this tendency to attribute religious or psychological motivations to an unknown artist, writing that "fixations with alterity, especially through the narrating of oddities and difference, have long overshadowed [outsider] artworks and in many cases, the artist’s voice."Porter, Trista Reis.

In his Seminar IV, "La relation d'objet", Lacan argues that the concepts of "Law" and "Structure" are unthinkable without language—thus the Symbolic is a linguistic dimension. This order is not equivalent to language, however, since language involves the Imaginary and the Real as well. The dimension proper to language in the Symbolic is that of the signifier—that is, a dimension in which elements have no positive existence, but which are constituted by virtue of their mutual differences. The Symbolic is also the field of radical alterity—that is, the Other; the unconscious is the discourse of this Other.

The primary characters of American Born Chinese undergo phases of identity crises that are coupled with some sort of mental or physical transformation(s). Chaney states that the novel "celebrates transformations of identity by way of creaturely alterity. Put another way, Yang's characters become not simply other than what they are, but the other that they are." Transforming toys are introduced very early in the narrative to foreground this theme, and the narrative structure itself transforms in the final act, making this a theme not only of the characters but a key element of the way the story is told.

That the Other could be an entity of pure Otherness (of alterity) personified in a representation created and depicted with language that identifies, describes, and classifies. The conceptual re-formulation of the nature of the Other also included Levinas's analysis of the distinction between "the saying and the said"; nonetheless, the nature of the Other retained the priority of ethics over metaphysics. In the psychology of the mind (e.g. R. D. Laing), the Other identifies and refers to the unconscious mind, to silence, to insanity, and to language ("to what is referred and to what is unsaid").

Bennett has also co- written Researching Teaching Methods in College and Universities, explaining that this drew on his use of "small-scale, qualitative research" undertaken because he "wanted more exposure to social research methodology".Contemporary Authors. Chapters in edited volumes include four contributions to the 1994 Pinter series Themes in Religious Studies (edited by Jean Holm with John Bowker), which have been used by the Open University and to Jesus and the Cross: Reflections of Christians from Islamic Contexts (2008) edited by David Emmanuel Singh. Various articles reflect his interest in alterity, citizenship, identity and belonging in multi-cultural contexts and in the "clash of civilizations" thesis and its criticism.

"Us and Them" addresses the isolation of the depressed with the symbolism of conflict and the use of simple dichotomies to describe personal relationships. "Any Colour You Like" concerns the lack of choice one has in a human society. "Brain Damage" looks at a mental illness resulting from the elevation of fame and success above the needs of the self; in particular, the line "and if the band you're in starts playing different tunes" reflects the mental breakdown of former bandmate Syd Barrett. The album ends with "Eclipse", which espouses the concepts of alterity and unity, while forcing the listener to recognise the common traits shared by humanity.

Cusack sees the Church's faux commercialism as culture jamming targeting prosperity theology, calling it "a strikingly original innovation in contemporary religion". Religious scholar Thomas Alberts of the University of London views the Church as attempting to "subvert the idea of authenticity in religion" by mirroring other religions to create a sense of both similarity and alterity. Cusack compares the Church of the SubGenius to the Ranters, a radical 17th-century pantheist movement in England that made statements that shocked many hearers, attacking traditional notions of religious orthodoxy and political authority. In her view, this demonstrates that the Church of the SubGenius has "legitimate pedigree in the history of Western religion".

In both his research and visual practice, Lent attempts to court this dissolutionLent, Michael (2011) Courting dissolution: the praxis of adumbrational space. In: Royal Geographical Society International Conference, Mobile Geographies, 31 August 2011, Imperial College London/RGS, London, UK. as an attempt to “uncover and produce an imagining of space” as an investigation into the experience of site without “hastening its dissolution.” Through this he examines alterity as a method for avoiding this dissolution whilst preserving the unknown in space “as an act towards singularity.” Michael Lent’s research has been presented at the Royal Geographical Society, Americans for the Arts, University of Minho, in Portugal, and Bahçeşehir University, in Istanbul.

Pauline Turner Strong is an American anthropologist specializing in literary, historical, ethnographic, media, and popular representations of Native Americans. Theoretically her work has considered colonial and postcolonial representation, identity and alterity, and hybridity. She has also researched intercultural captivity narratives, intercultural adoption practices, and the appropriation of Native American symbols and practices in U.S. sports and youth organizations. She received a B.A. in philosophy from Colorado College, and a Ph.D. in anthropology from the University of Chicago, where she studied with Raymond D. Fogelson and George W. Stocking, Jr.. She is professor of anthropology and women's and gender studies at the University of Texas, Austin, where she is also director of the Humanities Institute .

Yet these forces often graffitied this same symbol on mosques, appropriating a representation of ethnic identity and ethnic space and inscribing it on a representation of ethnic alterity." In an in depth survey conducted by Physicians for Human Rights of Kosovo Albanian refugees, it found they were often not present to see the destruction of Islamic architecture due to their flight. These events were also corroborated in reports by human rights organisations regarding the activities of Yugoslav Serb forces and their intended victims being limited in seeing such destruction.. "Though widespread, most violence against mosques and Islamic architecture occurred after the populations who used those buildings had been expelled from their villages, towns, and cities.

Transporting ordinary objects into the world of art, the artist honours the Duchampian wave of the prêt-à-porter, but he also induces it, creating new meanings. The fact that Marepe lives in his native town influences his art; the everyday life in Brazil is Marape's source for creation: stalls, low-income ménages, metallic basins or trees trunk – are mixed in his artwork. Marepe includes these items in different universes resulting an "alterity" within the artistic world, alluding subjects as colonialism, identity issues, various differences between social classes and the antithesis between the modern and the traditional lifestyles. Marepe renders objects which may seem useless but which are a necessity in some of the under developed areas of Brazil.

In Race and Sex across the French Atlantic, Ekotto unpacks Jean Genet's play Les Nègres/The Blacks in the 1960s United States to shed light on the Civil Rights Movement, riots in the Parisian banlieues (suburbs), and abstract French theatre. Through bringing these three events together, Ekotto argues that the French Atlantic represents "a fundamentally different philosophical and epistemological framework for articulations on black subjectivity throughout history." Chapter one of the book focuses on the African-American playwright Lorraine Hansberry's response to Les Nègres/The Blacks. Chapter two traces the genealogy of the French term "nègre" and the English "nigger" and its creation of alterity in European and United States cultural discourse.

The philosopher of ethics Emmanuel Lévinas said that the infinite demand the Other places on the Self makes ethics the foundation of human existence and philosophy. In Totality and Infinity: An Essay on Exteriority (1961), Emmanuel Lévinas said that previous philosophy had reduced the constitutive Other to an object of consciousness, by not preserving its absolute alterity — the innate condition of otherness, by which the Other radically transcends the Self and the totality of the human network, into which the Other is being placed. As a challenge to self-assurance, the existence of the Other is a matter of ethics, because the ethical priority of the Other equals the primacy of ethics over ontology in real life.The Encyclopedia of Philosophy (1967) p. 637.

In generalizing the agential alterity of being as a foundational ontological principle, Bryant posits three theses: First, wilderness ontology signals the absence of ontological hierarchy, such that all forms of being exist on equal footing with one another. Second, wilderness ontology rejects the topological bifurcation of nature and culture into discrete domains, instead holding that cultural assemblages are only one possible set of relations into which nonhuman entities may enter in the wilderness. Third, wilderness ontology extends agency to all entities, human and nonhuman, rather than casting nonhuman entities as passive recipients of human meaning projection. Employing these theses, Bryant pluralizes agential being beyond human finitude, contending that in so doing, the intentionality of the nonhuman world may be investigated without reference to human intent.

Deutscher's second book, A Politics of Impossible Difference: The Later Work of Luce Irigaray, provides a close reading of the work of Luce Irigaray, arguing that Irigaray's work stresses the importance of the value of difference, especially those differences that the hegemon is most interested in actively excluding. Deutscher's third book, How to Read Derrida, provides an introduction to the works of Jacques Derrida, focusing on his approach to deconstructionism. The Philosophy of Simone de Beauvoir: Ambiguity, Conversion, Resistance examines Beauvoir's style of building theory upon theory, arguing that building theories upon each other that simultaneously undermine each other does not diminish the significance or results of the study, and focuses in large part on two of Beauvoir's most significant concepts, sexual and generational alterity.

Siberia as a territory was important in the development of Russian anthropology due to its position of alterity within Russia. Siberia and the people of Northern Russia were points of great interest throughout various periods in Russian history as it tried to better understand its own people. Vladimir Bogoraz, one of the founding fathers of Siberian studies in Russia The beginnings of ethnographic research in Siberia were heavily influenced by anthropology in Germany and ideas of Russian nationalism in the 19th century. The expedition led by Franz Boas, the Jesup North Pacific Expedition from 1897–1902, helped to bring international attention to the concept of doing anthropology in Siberia in relation to Russian anthropology in addition to bringing Boas’ anthropological perspective into Russia.

Topics of interest in Ordoña's published works cover the politics of racial triangulation within feminist social justice spaces, internalized racism and the idea that shared oppression is not sufficient grounds for solidarity (similar to June Jordan's ideas in "Report from the Bahamas"), identities of alterity, social inequalities and its relationship to privilege. Her works have been published in anthologies edited by Gloria Anzaldúa, Sharon Lim-Hing, and Maria P. P. Root. She has also been published in the Amerasia Journal, in roundtable discussion with other queer women academics about immigration topics, perceived homophobia in Asian American communities, and the Ameri- centric model of coming out. In grassroots movements, Ordoña has organized in activism around San Francisco's I-Hotel, the Agbayani Village for Retired Farmworkers Union, and anti-Vietnam War efforts.

Uebel’s major works to date include a study of the legend of Prester JohnUebel has been called "one of the foremost scholars and the translator of the 'Letter of Prester John.'" See Michael Calabrese, Review of The Postcolonial Middle Ages, in The Medieval Review, 2001, 01.10.16. and utopian thought formation in the early Middle Ages (Ecstatic Transformation: On the Uses of Alterity in the Middle Ages, 2005), a volume of essays on the cultural intersections of race and masculinity (with Harry Stecopoulos, Race and the Subject of Masculinities, 1997), and a volume of essays on the significance of labor in the High Middle Ages (with Kellie Robertson, The Middle Ages at Work, 2004). He has also edited a volume of essays on medieval culture for New Literary History (1996).

He claims that legal and cultural constraints make it so that "'faithful rendition' is defined partly by the illusion of transparency", such that foreignizing or experimental types of translation are "likely to encounter opposition from publishers and large segments of Anglophone readers who read for immediate intelligibility". This leads to a climate in which "fluency" is the most important quality for a translation and all traces of foreignness or alterity tend to be purposely erased. For Venuti, fluency in itself is not to be rejected; he believes that translations should be readable. The problem is rather that dominant notions of readability in translation emphasize an extremely narrow form of the translating language, usually the current standard dialect, regardless of the language, register, style or discourse of the source text.

Michael Lent utilises drawing, installation, text, and video in his visual art, which often focuses on a documentation of ephemeral spaces, landscape, and conceptual spaces in studio. Lent’s work has been described as: “a daring blend of text, sound and image,”Freeman, M. "On the Form of the Video Essay." TriQuarterly, no. 141 (2012). in the journal TriQuarterly, which summarized his approach with: :“Lent calls our attention to the construction of the work itself and engages us not just in concerns of the historical world but in the difficulty of representing the experience of it.” This notion of the difficulty of representing experience is recurring in Lent’s work, and is also prevalent in much of his research as an interest in alterity and an investigation of an experience of the world alongside perceptions of the world as Other.

CV OF WILLIAM S W LIM Lim is also a co-founder and Chairman of Asian Urban Lab and President of the Architectural Association of Asia (AA Asia). He was conferred a Doctor of Architecture Honoris Causa by the Royal Melbourne Institute of Technology (RMIT) University, Australia, in 2002 and appointed Honorary Professor of LaSalle-SIA College of the Arts (Singapore) in 2005. Currently, Lim writes and lectures on a wide range of subjects relating to architecture, urbanism and culture in Asia as well as on current issues relating to the postmodern, glocality and social justice.William S.W. Lim Google books He is author of Asian Alterity: With Special Reference to Architecture and Urbanism through The Lens of Cultural Studies (2008), as well as editor of Asian Design Culture (2009) and co-editor of Non West Modernist Past (2011).

Another noteworthy peculiarity of Cuna culture that Taussig mentions is the way in which the Cuna have adopted, in their traditional molas, images from western pop culture, including a distorted reflection of the Jack Daniel's bottle, and also a popular iconic image from the early twentieth century, The Talking Dog, used in advertising gramophones. Taussig criticizes anthropology for reducing the Cuna culture to one in which the Cuna had simply come across the white colonists in the past, were impressed by their large ships and exotic technologies, and mistook them for Gods. For Taussig, this very reduction of the Other is suspect in itself, and through Mimesis and Alterity, he argues from both sides, demonstrating why exactly anthropologists have come to reduce the Cuna culture in this way, and the value of this perspective, at the same time as defending the independence of lived culture from Anthropological reductionism.

The Stuttgart school of Historical Behaviour Studies directed special attention towards fundamental and abrupt changes of behavior and society, as they could be observed in the context of the Renaissance 1550–1650, of the Industrial Revolution around 1770–1820, and in cultural change around 1900–1930. Other changes were studied for the Middle Ages. These historical case studies could lead to questions concerning the significance and change of behaviour at present and in the future. A particular characteristic of the Stuttgart studies of historical behaviour was the comparative turn towards non-Western societies like Indonesia, Japan, and China. While the Stuttgart school generally focused on “describing” (→description) and “understanding” different forms and changes of historical behaviour, the “explanation” of cultural difference and change was discussed diversely. Eichberg emphasized the irreducible otherness (alterity) of foreign behavior; “extraneous” patterns withdraw from the explanations of the external observer and develop, also in modernity, on ways quite different from Western standard.

By thinking of subjectivity as fluid, she navigates between two extremes that plague contemporary attempts to theorize difference: at the one pole, the position that I can understand anyone by just taking up her perspective, which makes communication unencumbered; and at the other, the position that I can understand no one because of radical alterity that prevents me from taking up her perspective, which makes communication impossible. Oliver argues that the first assumes that we are absolutely identical, which erases our differences, and the second assumes that we are absolutely different, which erases our communion. Both presume a certain solidity of the subject; both work with an oppositional notion of identity and difference; and both seem to presume that communication requires recognition. Oliver begins to explore the usefulness and limitations of the notion of recognition, and its flip side, abjection, in developing a theory of identity that opens the subject to otherness.

25 American psychiatrist Glen O. Gabbard has suggested that Freud's narcissism of small differences provides a framework to understand that in a loving relationship, there can be a need to find, and even exaggerate, differences in order to preserve a feeling of separateness and self.Gabbard, Glen O. M.D., On Hate in Love Relationships: The Narcissism of Minor Differences Revisited, Psychoanalytic Quarterly, 62:229–238 In terms of postmodernity, Clive Hazell argues that consumer culture has been seen as predicated on the narcissism of small differences to achieve a superficial sense of one's own uniqueness, an ersatz sense of otherness which is only a mask for an underlying uniformity and sameness.Clive Hazell, Alterity (2009) p. 97 The phenomenon has been portrayed by the British comedy group Monty Python in their satirical 1979 film Life of Brian and by author Joan Didion in an essay (part of her 1968 book Slouching Towards Bethlehem) about Michael Laski, the founder of the Communist Party USA (Marxist–Leninist).

However, for Steiner, "the Jews as a collectivity constitute an alterity internalised by the West in the course of its expansion", and he believed indeed that "the fact of anti-Semitism is essential for the understanding of Christian Europe; it is a main thread in that fabric". Therefore, Gandhi's view of Zionism as a matter of "a European- sponsored people in conflict with an Asiatic (Arab) people", Steiner argued, evinced a failure to perceive the peculiar internal domination of Jews-qua- Orientals, within European civilisation. It followed for him that Gandhi's counsel that, in the face of violence, the Jews adopt the tactic of satyagraha would only function if there were a commitment by the dominant to the survival of the Jewish internal minority whom they had historically oppressed. This commitment, however, was wholly lacking, in Steiner's view, from Western history and Christendom, and the idea of a policy of "victorious martyrdom" was out of the question.

Judaken is the author of Jean-Paul Sartre and the Jewish Question: Anti-antisemitism and the Politics of the French Intellectual, in which he argues that "representations of Jews and Judaism as persistent figures of alterity serve as a fecund site to interrogate and reevaluate [Sartre's] oeuvre, especially his conception of the role of the intellectual." He is the editor of three volumes compiling scholarly contributions to the study of race and racism, existentialism, and the intersection between them: Race After Sartre: Antiracism, Africana Existentialism, Postcolonialism, Naming Race, Naming Racisms, and most recently Situating Existentialism: Key Texts in Context, which provides a history of the systemization and canonization of existentialism as a philosophical movement. In addition, Judaken is U.S. consulting editor for the journal Patterns of Prejudice and has been a scholar in residence at the United States Holocaust Memorial Museum. He has held memberships in the Association for Jewish Studies, American Historical Association, American Academy of Religion, and the International Society for the Study of European Ideas.

Feminist scholar Robyn Wiegman argues against feminist education in her article "Academic Feminism against Itself," arguing that feminist educational ideology has abandoned the intersectionality of feminism in many cases, and has also focused exclusively on present content with a singular perspective. Wiegman refers to feminist scholar James Newman's arguments, centered around the idea that, "When we fail... to challenge both students and ourselves to theorize alterity as an issue of change over time as well as of geographic distance, ethnic difference, and sexual choice, we repress... not only the ‘thickness’ of historical difference itself, but also... our (self) implication in a narrative of progress whose hero(in)es inhabit only the present". Newman (and Wiegman) believe that this presentist ideology imbued within modern academic feminism creates an environment breeding antifeminist ideologies, most importantly an abandonment of the study of difference, integral to feminist ideology. Wiegman believes that feminist educational theory does a great disservice to the feminist movement, while failing to instill the critical thinking and social awareness that feminist educational theory is intended to.

The Groupement de Recherche et d'Études pour la Civilisation Européenne (GRECE) was founded in January 1968 to serve as a meta-political, ethnonationalist think-tank. Although the organization was established with other former militants of the REL and FEN, de Benoist has been viewed as its leader and "most authoritative spokesman". In the 1970s, he adapted his geopolitical view-points and went from a pro-colonial attitude towards an advocacy of third-Worldism against capitalist America and communist Russia, from the defence of the "last outposts of the West" towards anti-Americanism, and from a biological to a cultural approach of the notion of alterity, an idea which he developed in his ethnopluralist theories. De Benoists works, along with others published by the think tank, began to attract public attention in the late 1970s, when the media coined the term "Nouvelle Droite" to label the movement. De Benoist started to write articles for mainstream right-wing magazines, namely Valeurs Actuelles and Le Spectacle du Monde from 1970 to 1982, and Le Figaro Dimanche (renamed in 1978 Le Figaro Magazine) from 1977 to 1982 – he then wrote for the 'videos' section of the Figaro Magazine until 1992.

Sanchez holds a PhD in English Literature from the University of Leeds. _List of books_ Rock of Empire (2001) Rock Black: Ten Gibraltarian Stories (2006) Writing the Rock of Gibraltar: An Anthology of Literary Texts, 1720-1890 (2006) The Prostitutes of Serruya's Lane and other Hidden Histories (2007) Diary of a Victorian Colonial and other Tales (2008) Georgian and Victorian Gibraltar: Incredible Eyewitness Accounts (2012) The Escape Artist (2013) Solitude House (2015) Jonathan Gallardo (2015) Past: A Memoir (2016) Bombay Journal (2018) Crossed Lines (2019) Border Control and other Autobiographical Pieces (2019) _Critical bibliography_ Sarah M. Abas, 'M. G. Sanchez: an Interview,' ES Review 39, 2018, pp. 319-330. Esterino Adami, ‘La Rocca di Babele: narrazioni e trasformazioni linguistiche in M. G. Sanchez,' Ritorno a Babele: prove di globalizzazione (Turin: Neos Terrenia, 2013), pp. 71-81. Esterino Adami, ‘An Interview with Gibraltarian author M. G. Sanchez followed by a review of The Escape Artist,' Il Tolomeo 13, 2013, pp. 29-36. Esterino Adami, ‘Recensione di Jonathan Gallardo,’ Il Tolomeo 18, 2016, pp. 233-35. Esterino Adami, ‘Recensione di Solitude House,’ Il Tolomeo, 17, 2015, pp. 185-187. Esterino Adami, ‘A Passage to Gibraltar: Alterity and Representation in M. G. Sanchez,’ Postcolonial Passages: incursions and excursions across the literatures and cultures in English (Cambridge: Cambridge Scholars Publishing, 2018), pp. 204–214.