Kinds Of Others Research Articles

Privacy, Private Property, and Collective Property

Privacy, Private Property, and Collective Property

The Event of Otherness: An Interview with James T. Siegel

The Event of Otherness: An Interview with James T. Siegel Joshua Barker (bio) and Vicente Rafael (bio) About the Interview, by Joshua Barker The following interview took place in Aceh, Indonesia, in 2007, against the backdrop of a short period of collaborative fieldwork conducted by James Siegel, Arief Djati, and myself. Aceh was the site of Siegel’s doctoral research in the early 1960s, and he has returned there on several occasions in the years since. For this visit, we rented a car and drove from town to town along the coast, from the southwest corner of the province up to Banda Aceh and back down the east coast. Prior to leaving on this trip, I sent out an email request to some of Siegel’s former students and colleagues for questions I could put to him in an interview. I received questions from a number of people, including Benedict Anderson, Rosalind Morris, John Pemberton, Pietro Pucci, Vicente Rafael, Danilyn Rutherford, and Andrew Willford. Upon our meeting in Indonesia, Siegel agreed to participate in the interview on the condition that I give him all the questions in advance so that he could decide how best to answer them, and in what order. He also indicated that he intended to record his own answers to the questions, without me being present. The interview as it transpired was thus an odd one. Each day for a period of about ten days, late at night or early in the morning, Siegel would record a reply to one or more of the questions posed by his interlocutors. I would then listen to the recording on my own, and we would discuss it together during the long hours of travel between towns. Sometimes Siegel would choose to record some further thoughts that addressed questions that emerged from that discussion. [End Page 33] In important respects, the form the interview took was consistent with the broader epistemological stance Siegel adopts in relation to cultural anthropology.1 We are all familiar with the critiques surrounding the manner in which ethnographic writing “orientalizes” or “others” the people it studies. The assertion of cultural difference, which was once thought to provide the basis for a critique of ethnocentrism, is said to reify and naturalize differences. Siegel is a bit unusual among American anthropologists in his continuing insistence that the problem of otherness and difference ought to remain the foundation of cultural anthropological work. In a certain respect, one could say that he drew very different conclusions from Anthropology’s self-reflexive moment in the 1970s and 1980s than those drawn by many others. Rather than reflexively problematizing his own culture’s tendency to “other” the object of inquiry, Siegel focused primarily on how the peoples he studies deal with the problem of otherness. In Solo in the New Order, for example, Siegel wrote about how urban Javanese use others, including the figure of the foreigner, to construct social hierarchies. Indeed, virtually all of his work since Solo in the New Order has focused on this question of how people deal with both proximate otherness, which can usually be symbolized and named, and more profound otherness that can only be symbolized, or whose effects can only be seen, in displaced form.2 This concern with otherness is also evident in his method of interviewing others. He gets people to start talking, and he allows their thoughts to direct the course of the conversation, much as a psychoanalyst would, and he listens for the appearance of various kinds of otherness in what they say. Otherness is not here understood in terms of an ethnic group, or any kind of social group necessarily; on our trip, we were looking at events that people would be trying to make sense of, but which might not be easy to assimilate, such as the tsunami, events in the civil war, or the killings of 1965–66. In Meulaboh, when we asked people about the tsunami and who had died, people repeatedly said that those who had been killed were not killed by the wave, they were killed by the garbage (carried by the wave). Rather than treat this kind of statement as insignificant, Siegel would...

Illness as unhomelike being-in-the-world: Heidegger and the phenomenology of medicine

In this paper, an attempt is made to develop an understanding of the essence of illness based on a reading of Martin Heidegger's pivotal work Being and Time. The hypothesis put forward is that a phenomenology of illness can be carried out through highlighting the concept of otherness in relation to meaningfulness. Otherness is to be understood here as a foreignness that permeates the ill life when the lived body takes on alien qualities. A further specification of this kind of otherness can be found with the concept of unhomelike being-in-the-world. Health, in contrast to this frustrating unhomelikeness, is a homelike being-in-the-world in which the lived body in most cases has a transparent quality as the point of access to the world in understanding activities. The paper then proposes that the temporal structure of illness can be conceptualised as an alienation of past and future, whereby one's past and future appear alien, compared with what was the case before the onset of illness. The remainder of the paper follows two paths as regards the temporality of illness. The first path explores the temporality of the body in relation to the temporality of the being-in-the-world of the self. One way of understanding the alienating character of illness is that nature, as the temporality of our bodies, ceases to obey our attempts to make sense of phenomena: the time of the body no longer fits into the time of the self. The second path explored in the paper is that of narrativity. When we make sense of the present, in relation to our future and past, we do so in a special manner, namely, by structuring our experiences in the form of stories. Illness breaks in on us as a rift in these stories, necessitating a retelling of the past and a re-envisioning of the future in an effort to address and change their alienated character. These stories, however, never allow us to leave the silent otherness of our bodies behind. They are stories nurtured by the time of nature at the heart of our existence. It is then claimed that the idea of life's being a story must be understood in a metaphorical sense, and an exploration of how phenomenology addresses the metaphoric quality of its conceptuality is ushered in. It is pointed out that metaphors can be systematically related to each other and that they always have a founding ground in the orientation and basic activities of the lived body. Therefore, if the concepts used in working out a phenomenological theory of health and illness are, to a certain extent, metaphorical, one could, nevertheless, claim that the metaphoric qualities of the phenomenological concepts are primary in referring back to the lived body and the way it inhabits the world.

Attribution and reciprocity

Abstract People infer causes and assign responsibilities for situations they find themselves in. In contradiction with classical presumptions about human behavior, it has been found that the assignment of responsibilities influences people's perceptions about the (un)kindness of others. Kindness perceptions, in turn, influence behavior. Dufwenberg and Kirchsteiger [Dufwenberg, M., Kirchsteiger, G., 2004. A theory of sequential reciprocity. Games Econ. Behav. 47 (2), 268–298] formalize this empirical finding in their ‘theory of sequential reciprocity’. This paper extends their analysis by moves of chance. More precisely, an extended framework is presented which allows for the analysis of strategic interactions of reciprocal agents in situations in which material outcomes also depend on chance. Moves of chance influence the attribution of responsibilities, people's perceptions about the (un)kindness of others and, hence, their reciprocal behavior. Furthermore, with the help of two applications it is demonstrated how this framework can be used to explain experimental findings showing that people react very differently in outcomewise-identical situations depending on the moves of chance involved.

Notes from the field: Research in a complex bureaucracy.

Field research is always a challenge. It involves going to the source of information, often doing face-to-face interviewing, and depending on the largesse and kindness of others to help facilitate the interview schedule. I recently initiated a field study involving social workers who work in the military. I anticipated numerous challenges in accessing participants, in finding departments of social work willing to participate, and so on. However, I could never have anticipated the actual struggles that I encountered well before participants became an issue. This article will explain some of those challenges.

Exceptional Others: Politicians, Rottweilers, and Alterity in the 2006 Peruvian Elections

This article examines the representations of important political figures in the 2006 election in Peru, with special attention to outgoing President Alejandro Toledo, unsuccessful candidate Ollanta Humala, and the curious case of a rottweiler named Lay Fung who shortly after the election killed an alleged burglar in a working-class neighborhood in Lima. While these may seem unrelated stories, the 2006 presidential election and the case of Lay Fung provide useful windows into the workings of otherness in contemporary urban Peru. We examine a particular kind of otherness that we call exceptional otherness, in which it is the exceptions that prove a rule about the working of racial and social exclusions. This article provides a general discussion of the racialized climate of Peruvian politics, a comparison of the ways in which President Toledo and presidential candidate Humala negotiated their otherness, and finally a discussion of how a rottweiler with a Chinese name came to occupy a key place in a national debate over security, justice, and citizenship.

主体と社会のパフォーマティヴィティ

J. Butler, a feminism theorist, emphasizes gender “performativity.” While she points out the “production” of the subject by law following M. Foucault's power theory, she pays attention to the mechanism of “exclusion” by power with reference to psychoanalysis. However, she criticizes S. Zizek, a Lacanian philosopher, for assuming the real as the impossible “outside” to discourse. In the dialogues between Butler and Zikek, we can distinguish two kinds of otherness: (1) the other marginalized within language and (2) the impossibility of language itself. Based on the above mentioned argument, in this paper, I would like to interpret “performativity” as the process of construction/deconstruction of society, in order to reconsider the relationship between subject and society.

Spitz on growth control

Self reliance is not enough. Some organs rely on the kindness of others to control their size, according to Joseph Parker (Columbia University, New York, NY). Figure 1 Too much EGF receptor signaling increases P compartment size (left). Too little reduces it (right). Correct organ size is measured in mass, not cell numbers—forcing or blocking cell division generally does not change an organ's overall dimensions. Parker found the same is true in the fly embryonic P compartment, which forms part of the larval epidermis. Increases in P compartment cell numbers were countered by more apoptosis and smaller cells. With fewer numbers, on the other hand, each cell grew larger to accommodate for their missing comrades. In looking for a molecular explanation, Parker figured it would make sense to “have size information encoded right there in the patterning system” that also controls cell fate and positioning. For the P compartment, these patterning molecules are extracellular ligands called Spitz and Wingless. The new results show that more or less Spitz signaling creates larger and smaller P compartments, respectively. At the individual cell level, Spitz suppressed apoptosis and encouraged cell growth by activating the EGF receptor and downstream MAP kinase pathways. To explain how overgrowth is prevented, Parker reasoned that “the simplest model is that the level of Spitz is fixed in the compartment. More proliferation means less Spitz per cell.” Those cells thus grow less and are more susceptible to apoptosis. Organs were previously thought to have autonomous control over their size. But the new model only works if Spitz is provided by an external source—otherwise, a bigger P compartment would make more Spitz and grow even larger. Although Spitz is expressed everywhere, it is activated solely in the neighboring A compartment, from where it apparently diffuses into the P compartment. Because ligands such as Spitz are short-range diffusers, the model probably only applies to small or embryonic structures in the range of tens to hundreds of cells. “For larger organs like the liver,” Parker says, “diffusion is a rickety thing” that might require backup size control mechanisms. Reference: Parker, J. 2006. Curr. Biol. 16:2058–2065. [PubMed]

Need Delimited: The Creative Otherness of Heidegger’s Demigods

This paper offers a close analysis of Heidegger’s interpretation of the demigod in his 1934/35 lecture course, Holderlins Hymnen “Germanien}” und} “Der Rhein}” (Gesamtausgabe 39). Focusing on Holderlin’s two different versions of Strophe VIII of “The Rhine” hymn, it traces through Heidegger’s inaugural insights into the structure of need (Brauch}) articulated in the “The Rhine” hymn as the gods’ need and use of the demigods to “feel something of themselves.” Contrasting this with Plato’s analysis of the demigod in the Symposium, the paper argues that for Heidegger the between is original in first founding the limit between gods and human beings through the creation of a new kind of otherness. It then goes on to follow out this insight through Heidegger’s interpretation of the counterturning course of the Rhine river in relationship to its origin, asserting that what is at stake in that analysis is Heidegger’s working out of a new conception of creativity realized through the river’s dwelling poetically.

Kunst-Zigeuner: Konstruktionen des ‘Zigeuners’ in der deutschen Literatur der ersten Hälfte des 19. Jahrhunderts by Stefani Kugler

MLR, IO1.3, 2006 887 Kunst-Zigeuner: Konstruktionen des 'Zigeuners' in der deutschen Literatur der ersten Hdlfte des I9. Jahrhunderts. By STEFANIKUGLER. (Literatur- Imagination Realitat, 34) Trier: Wissenschaftlicher Verlag. 2004. 380 pp. E32.50. ISBN 3 88476-660-o. This is a 2003 dissertation from Herbert Uerlings's research project on cultural alterity and gender difference at Trier. Its reconstruction of the cultural image of the Romanies in Germany thus lays particular emphasis on the discursive interaction of these two kinds of otherness. The textual corpus does not in fact, as the title would indicate, stretch over the first half of the nineteenth century, but from I783 to I832. In a kind of theoretical introduction, the history of anthropological discourse from Grellmann to Riidiger and Biester is discussed. This is followed by four long chapters analysing the representation of the Gypsy inArnim's Isabella von Agypten, Brentano's Die mehreren Wehmiiller, Lenau's Die drei Zigeuner, and Morike's Maler Nolten (first version). Here late eighteenth-century Gypsy anthropology is found to be orientalist and racist in style. Following this, the literature is found to be pleasingly (and increasingly) transgressive and Gypsy-centred. Arnim's novella posits a dual alterity, whereby Gypsy and Jew (Isabella, the Golem, themandrake, and the Barnhauter) incorporate respectively poetic and unpoetic versions of the German state which might have been. In Brentano the myth of the poetic Gypsy reaches its fullest unfolding, asKugler argues that those inveterate border-crossers Michaly and Mitidika symbolize a full-blown aesthetic Habsburg utopia. Lenau's various Gypsy songs are seen to be both the site of crises in masculine self-understanding and images of Bohemian isolation. Finally, Morike's two strong woman Gypsies, Loskine and Elisabeth, are argued to be instruments of a radical counter-discourse against received images of feminine passivity. In a sense, there is a good deal of overlap here with previous scholarship, in par ticular Claudia Breger, Ortlosigkeit des Fremden: 'Zigeunerinnen'und 'Zigeuner' in der deutschsprachigen Literatur um i8oo (Cologne and Weimar: Bohlau, I998; reviewed MLR, 96 (200 I), 905-07), which covers a vast corpus of works including the texts by Arnim and M6rike. A great deal has been written elsewhere on the Gypsies and Jews inArnim, on Brentano's novella and the Gypsies inBrentano, and nearly asmuch ink has been spilt over Grellmann (in particular byWim Willems, In Search of the True Gypsy: From Enlightenment to Final Solution (London and Portland: Cass, I997), pp. 22-9i). That said, this work is to be commended, if not for radical new insights, then at least for the general quality of its literary analysis and observation. The read ings of Brentano and Morike are thorough and detailed; the analysis of Brentano's montage ofMitidika's Gypsy song and the exposure of the gender-psychological di mension inMorike are especially interesting. It is a pity that the book stops where it does, so that, for example, Immermann's 'Gypsy' figures inDie Epigonen (I836) are not treated. DURHAMUNIVERSITY NICHOLASSAUL Das verschlafene I9. Jahrhundert? Zur deutschen Literatur zwischen Klassik undMo derne. Ed. by HANS-J6RG KNOBLOCH and HELMUT KOOPMANN. Wiirzburg: Konigshausen & Neumann. 2005. 205 pp. E24.30. ISBN 3-8260-2897-x. An uneasiness about the status of nineteenth-century German literature by European standards has been a recurrent neurosis among scholars, recently exacerbated by Heinz Schlaffer's Kurze Geschichte der deutschen Literatur (Munich: Hanser, 2002), where, in I57 pages, he dismisses most German literature, but especially that of the nineteenth century, as provincial, belated, and insignificant. An international ...

Das verschlafene 19. Jahrhundert? Zur deutschen Literatur zwischen Klassik und Moderne by Hans-Jörg Knobloch, Helmut Koopmann

MLR, IO1.3, 2006 887 Kunst-Zigeuner: Konstruktionen des 'Zigeuners' in der deutschen Literatur der ersten Hdlfte des I9. Jahrhunderts. By STEFANIKUGLER. (Literatur- Imagination Realitat, 34) Trier: Wissenschaftlicher Verlag. 2004. 380 pp. E32.50. ISBN 3 88476-660-o. This is a 2003 dissertation from Herbert Uerlings's research project on cultural alterity and gender difference at Trier. Its reconstruction of the cultural image of the Romanies in Germany thus lays particular emphasis on the discursive interaction of these two kinds of otherness. The textual corpus does not in fact, as the title would indicate, stretch over the first half of the nineteenth century, but from I783 to I832. In a kind of theoretical introduction, the history of anthropological discourse from Grellmann to Riidiger and Biester is discussed. This is followed by four long chapters analysing the representation of the Gypsy inArnim's Isabella von Agypten, Brentano's Die mehreren Wehmiiller, Lenau's Die drei Zigeuner, and Morike's Maler Nolten (first version). Here late eighteenth-century Gypsy anthropology is found to be orientalist and racist in style. Following this, the literature is found to be pleasingly (and increasingly) transgressive and Gypsy-centred. Arnim's novella posits a dual alterity, whereby Gypsy and Jew (Isabella, the Golem, themandrake, and the Barnhauter) incorporate respectively poetic and unpoetic versions of the German state which might have been. In Brentano the myth of the poetic Gypsy reaches its fullest unfolding, asKugler argues that those inveterate border-crossers Michaly and Mitidika symbolize a full-blown aesthetic Habsburg utopia. Lenau's various Gypsy songs are seen to be both the site of crises in masculine self-understanding and images of Bohemian isolation. Finally, Morike's two strong woman Gypsies, Loskine and Elisabeth, are argued to be instruments of a radical counter-discourse against received images of feminine passivity. In a sense, there is a good deal of overlap here with previous scholarship, in par ticular Claudia Breger, Ortlosigkeit des Fremden: 'Zigeunerinnen'und 'Zigeuner' in der deutschsprachigen Literatur um i8oo (Cologne and Weimar: Bohlau, I998; reviewed MLR, 96 (200 I), 905-07), which covers a vast corpus of works including the texts by Arnim and M6rike. A great deal has been written elsewhere on the Gypsies and Jews inArnim, on Brentano's novella and the Gypsies inBrentano, and nearly asmuch ink has been spilt over Grellmann (in particular byWim Willems, In Search of the True Gypsy: From Enlightenment to Final Solution (London and Portland: Cass, I997), pp. 22-9i). That said, this work is to be commended, if not for radical new insights, then at least for the general quality of its literary analysis and observation. The read ings of Brentano and Morike are thorough and detailed; the analysis of Brentano's montage ofMitidika's Gypsy song and the exposure of the gender-psychological di mension inMorike are especially interesting. It is a pity that the book stops where it does, so that, for example, Immermann's 'Gypsy' figures inDie Epigonen (I836) are not treated. DURHAMUNIVERSITY NICHOLASSAUL Das verschlafene I9. Jahrhundert? Zur deutschen Literatur zwischen Klassik undMo derne. Ed. by HANS-J6RG KNOBLOCH and HELMUT KOOPMANN. Wiirzburg: Konigshausen & Neumann. 2005. 205 pp. E24.30. ISBN 3-8260-2897-x. An uneasiness about the status of nineteenth-century German literature by European standards has been a recurrent neurosis among scholars, recently exacerbated by Heinz Schlaffer's Kurze Geschichte der deutschen Literatur (Munich: Hanser, 2002), where, in I57 pages, he dismisses most German literature, but especially that of the nineteenth century, as provincial, belated, and insignificant. An international 888 Reviews conference in South Africa in 2004, the papers of which appear in this volume, seems to have been partly motivated to oppose Schlaffer with claims of the relevance and vivacity of nineteenth-century German literature. In general, there seem to be two ways of doing this. One is to lay claim to the long century from the I770S to the threshold of the First World War, thus upgrading the era with the prestige of the age of Goethe and Romanticism along with the early careers of the internationally acknowledged moderns. The other, which seems to be gaining momentum at present, is to re-examine more comprehensively and appreciatively...

Strangers and Others: From Deconstruction to Hermeneutics

This paper argues that what is needed to properly engage the human obsession with strangers and enemies is a critical hermeneutic capable of addressing the dialectic of others and aliens, that is, a hermeneutic that can solicit ethical decisions without succumbing to over hasty acts of binary exclusion. It is argued that we need to be able to critically differentiate between different kinds of otherness, while remaining alert to the deconstructive challenge to black-and-white judgements of us-versus-them. We need, at critical moments, to expose the other in the alien and the alien in the other.

Recreating Prometheus

Recreating Prometheus

Obituary

Obituary

Solidarity of Others in the Body of Christ: A New Theological Paradigm

For various historical reasons, recent theologies have been deliberately regional, not comprehensive. Each of them has tried to find its theological locus in the experience of a particular group, concentrating its concern on the liberation of one kind of "Others," often with indifference to other kinds of Others, sometimes at their expense and, at best, in solidarity with them, where the agenda of one's own group remains the centre and norm. The Latin American theology of liberation has been aimed at the challenge of the economic Other; feminism-Black, Hispanic and White-at the challenge of the sexual Other; ethnic theologies at the challenge of the ethnic and racial Other; and pluralist theologies at challenge of the religious Other. Although there has been a growing concern over what appears to be theological fragmentation, the prevailing emphasis has been on irreducible difference and otherness not only from the oppressors but also from fellow victims: I am a woman, not a man; a Black not a White; a Korean-American, not an Anglo-American.

From Dream to Machine: Peter Brook, Robert Lepage, and the Contemporary Shakespearean Director as (Post) Modernist

From Dream to Machine: Peter Brook, Robert Lepage, and the Contemporary Shakespearean Director as (Post)Modernist Richard Paul Knowles (bio) This essay considers the cultural work done by the role of the Shakespearean director, locates the discourses and practices of contemporary Shakespearean directing within the appropriative discourses and practices of high modernist formalism, and traces continuities between modernist and postmodernist manifestations of the directing of Shakespeare, focusing on Peter Brook and his 1970 production of A Midsummer Night’s Dream, and on two Shakespearean productions by Quebec’s Robert Lepage. It begins with a story. In the weeks leading up to the last referendum on Quebec sovereignty (30 October 1995) there was a campaign across Canada involving bumper stickers that read, in French or English, “My Canada includes Quebec.” In the French version, “include” was rendered “comprend”—which of course also means “understands.” The campaign was mounted by well-meaning, liberal-minded Canadians who wished to distance themselves from the anti-Quebec sentiments of many Anglophone Canadians. Few among the Anglophone federalists, it seems, considered the implied positionings of one group’s claims to “include” and “understand” another, particularly an “other” within the differential power relationships that obtain historically and currently within the Canadian confederation. I tell this story not only because it locates my essay within contemporary Canada and Quebec, framing an argument that culminates in a discussion of the work of a Quebec director who is at the same time positioned among the internationalist avant-garde, but also in order to clarify the ways in which I understand the workings of [End Page 189] modernist and postmodernist appropriations of various kinds of otherness. These appropriations circulate, I suggest, not merely around audience reading or around a supposedly communicative and enfranchising postmodern globalism. 1 Rather they involve a number of related strategies of assimilation, of “understanding,” and of inclusion: my west includes your east; my masculine includes your feminine; my high culture your mass culture; my psychological and individualist your social; my capital your labour; my civilization your primitivism; my imperial centre your colonial margin; my modern your Early Modern. Ultimately, my formalist, inscrutable, unchanging work of art includes—comprend—your messy, fluid, corporal, feminized, social, and otherwise threatening life: my shaping understanding kills you into art. 2 And that art involves a particularly modernist form of closure, in which form is not considered to be a social or public forum, but a structuralist end in itself. For the high modernist artist and critic, art is non-referential, functioning within its own separate realm and satisfying internal standards of clarity, integrity and autonomy. Canadian structuralist critic Northrop Frye has famously asserted, of course, that Shakespeare, as transhistorical and transcultural exemplar of the artist, “has no values, no philosophy, no principles of anything except dramatic form.” 3 The modernist work of art, then, exists and must be read as a product, a kind of “in-itself,” that creates a realm of experience either indifferent to life, or a substitute for it, but in either case self-contained and, by external standards, inscrutable. The modernist artist as visionary individual struggles heroically to achieve and maintain oedipal resolutions that are constitutive of unified dramatic form (not to mention masculinity) by containing the threat, sweat, subjectivity and du- or multi-plicities of a slippery pre- or a-symbolic “other” (typically gendered female), or of an unruly and disruptively upstart collectivity (or “mob”), within the unchanging realm of pure (spatial, and therefore timeless) form. 4 But, as Leonard Cohen reminds us, “there is a crack in everything”—or in Terry [End Page 190] Eagleton’s version, “the body can never be fully present in discourse”—including, I suggest the embodied discourses of the theatre. 5 And there, for the modernist, is the rub. In terms of the cultural work it performs, the retreat from application and social reference—together with the retreat from theatre as collaborative work, in the social and historical realms, into the individualist/universalist realm of the director as auteur and controlling consciousness—can be seen as a retreat from artistic responsibility into the realm of “pure” aesthetics, where the work is potentially dehumanized and left open to appropriation by other...

Group psychotherapy with spinal cord injured substance abusers

Some studies have suggested that nondisabled people follow the dictates of a 'kindness norm' when reacting to those who are disabled. Spinal cord injured substance abusers have sometimes used the kindness of others to help maintain their addictive behavior. A special unit for such substance abusers in a Veterans Affairs hospital has used group psychotherapy as one of the principal methods for moving beyond the kindness norm and challenging its patients to struggle with their substance abuse. Therapists in this group have had to become aware of the special content of denial in this population, of the role of physical problems specific to spinal cord injury, and of the need to set aside clinical issues at times in order to make on the spot responses to practical problems associated with the injury.

Of Monkeys and Butterflies: Transformation in M. H. Kingston's Tripmaster Monkey and D. H. Hwang's M. Butterfly

Deliberate and conscious transformation of character set against cultural stereotyping in both Tripmaster Monkey (TM) and M. Butterfly (MB) is a key strategy that contributes to much of the strength and appeal of these works. The transformation of the protagonists is largely psychological but also peculiarly physical (a variation on the appearance versus reality theme). These drastic changes are occasioned not only by how the protagonists are perceived by and react to the other (especially in TM), but also how they themselves perceive others (as in MB). On the one hand, they are made to feel alien by external forces; on the other hand, in combating these constraining notions of their real identity, they attempt to transform themselves so that they will be acknowledged for what they are. Unfortunately, in the case of TM and MB, there is little evidence that the efforts of the protagonists to transform themselves into something less alien have been successful. In the end, they confront seeming defeat, comically for Wittman, tragically for Gallimard. In the first two sections below, the transformation struggle in these works will be illustrated by an investigation of the tensions that are built up in TM and MB as the protagonists attempt to come to grips with the expectations of others as well as expectations entangled in their own personal psyches. The final section highlights another kind of otherness when it surveys readers's responses to these works from different ethnic backgrounds, especially Chinese readers from mainland China, Hong Kong, and Taiwan. TM and MB are re-viewed through a wide variety of subjectivities which reveal a surprising number of reactions, complementing our understanding about aspects of the works we might otherwise have missed.

Two Kinds of Otherness: Black Film and the Avant-Garde

Journal Article Two Kinds of Otherness: Black Film and the Avant-Garde Get access Judith Williamson Judith Williamson Search for other works by this author on: Oxford Academic Google Scholar Screen, Volume 29, Issue 4, Autumn 1988, Pages 106–113, https://doi.org/10.1093/screen/29.4.106 Published: 01 October 1988

Psychoanalytic and behavioral considerations in antagonist and methadone programs

Whatever view we hold it must be shown Why every lover has a wish to make Some other kind of otherness his own: Perhaps, in fact, we never are alone. (2)