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To this day, the (very) French difficulty in reaching a rational relationship with Islamic Otherness is expressed through a tendency to refuse to communicate directly with the Other in corporeal form. How much cosier it is to not have to look in the eye the hideous Arabic-speaking, Muslim, Arab male, guilty of every sin. So what if, along with his hijab- clad wife, they make up the demographic majority in the region? We more or less consciously prefer to deal with those who, in the immediate vicinity of those creatures, have the good
Radical otherness: voiceover, autoethnography, performativity Our voices say something about us. To express ourselves, we speak, yell, cry, whisper, sing, murmur, scream, and otherwise vocalize; usually to someone like ourselves – another human – or to more than one person. Sometimes, we vocalize to other living beings, as well as to machines. In Keywords for Sound, anthropologist Amanda Wiedman identifies two powerful ideas from the Western metaphysical and linguistic traditions about voice: one is voice as an expression of subjecthood, ‘from which springs the
’, wrote Anthony Trollope of his journeying through the colonies of Australia and New Zealand, ‘in which the colonial will be stronger than the home flavour. It is of interest to inquire whether the race will deteriorate or become stronger by the change’. 2 These words provide evidence of what Catherine Hall and others have described as an emerging ‘grammar of difference
secured the passage of a private Act of Parliament; and the execution of Archibald Cameron (June 1753) a Scottish Jacobite who helped to plan the aborted Elibank Plot. The legal proceedings included: two criminal cases, involving Elizabeth Canning and Mary Squires, a Gypsy, an Act of Parliament, and a Jacobite plan for a failed rebellion. Each involved at least one person or a group defined as other: women, Gypsies, Jews, and
88 Comparison with the United Nations In addition to the UN, there are about twenty other global organisations. These may differ from the UN in the following areas: Functional specialisation: for example, there are organisations for postal traffic, nuclear energy, food and agriculture, and
How do you get hold of other people conceptually, how do you know them, grasp them? 1 It is often said, and more often, I suppose, just thought or assumed, that the point of literature, part of its point at least, and the point in particular of novels and especially the classic nineteenth-century realist novel, is to allow us to understand and therefore to know, to grasp, others. 2 Structurally, that is to say, the tradition of the classic realist novel, in particular, can be conceived as a vast network of textuality with just one
The question is not whether we all have identities, but whether we are prepared to recognise them. (Younge 2010 , 40) My fascination with the notion of ‘print as other’ stems from the connections I see between printmaking and
T O the casual observer, another person is often little more than a shifting set of images. Even if we know someone well, observing them can be like viewing them through a prism, seeing one aspect through one facet and a different aspect through another. When we try to convey our impressions to others, the language we use interposes its own meanings, narrows others and alters familiar perceptions. In the end, how much of the person survives its transmission through this process
4 Constructing the ‘migrant’ other: globalisation, securitisation and control Introduction This chapter explores the strand of the ‘fight against terrorism’ discourse that constructs the ‘openness’ of European Union (EU) society as an environment that terrorists seek to take advantage of, demonstrating how issues regarding migration and border control have come to occupy a key dimension of the EU counter-terrorism response. In the period before the events of 11 September 2001, migration was an important subject on the agenda of the EU in relation to the
5 Constructing the ‘Muslim’ other: preventing ‘radicalisation’, ‘violent extremism’ and ‘terrorism’ Introduction This chapter explores the strand of the ‘fight against terrorism’ discourse that connects the threat of terrorism to ‘violent religious extremism’. The chapter focuses specifically on an EU belief that preventing terrorism is best achieved through the development of policies designed to combat the process of ‘radicalisation’. The chapter considers the emergence and evolution of the EU’s counter-radicalisation discourse. It shows how the ‘radicalisation