This collection of essays examines the various encounters between Britain and the Other, from a cultural, racial, ethnic, artistic and social perspective. It investigates the constructions of various figures of the foreigner in the British Isles through representations and discourses in the political and literary fields, as well as in the visual arts from the 17th century to the contemporary period. This volume presents a diverse selection of contributions which offer some common concerns abo ...
This collection of essays examines the various encounters between Britain and the Other, from a cultural, racial, ethnic, artistic and social perspective. It investigates the constructions of various figures of the foreigner in the British Isles through representations and discourses in the political and literary fields, as well as in the visual arts from the 17th century to the contemporary period. This volume presents a diverse selection of contributions which offer some common concerns about the forging of the image of the Other and the writing of the Self. The authors of this book look at various representations of Otherness in literature, history and the arts, and investigate the ways the Other was imagined, fabricated and used. The chapters explore the question of â oeOthernessâ in its multifarious dimensions, such as the image of immigrants in the United Kingdom, the relationship between Ireland and Britain, the figure of the Orient and the Far East, the perception of continental Europe in Britain, and the consequences of encounters between Britons and indigenous peoples in America, Canada or Africa. Following the theories of, among others, Edward Said and Homi Bhabha, some of the essays discuss Orientalism and the construction of stereotypes. They emphasize how foreignness and selfhood were staged and performed through visual practices and discourses, with their possible effects of distortions and stereotyping. The encounters with various Others could indeed be confrontational or lead to imitation, appropriation, cultural syncretism and complex processes of identity-building. The topics addressed in this book propose an interdisciplinary approach in cultural studies, and analyse the theme in fields such as colonial, imperial and post-colonial histories, literature, art history, sociology and politics. Through different case studies, the fluctuating and oftentimes highly ambivalent perceptions of foreignness reveal how crucial a role Otherness played in fashioning Britainâ (TM)s national, religious, cultural and social identity.
This study is on the figure אשה זדה and נכד׳ה, also commonly called the 'Strange Woman' in Proverbs 1-9. It is an attempt to understand the meaning which defines her, and the origin and development of her motif. The first part argues against defining her as a sexual predator, but as an ethnic foreigner according to the lexical studies of זד and נכד. It traces her origin within the Hebrew scripture, the legal documents and especially to the DtrH's portrayal of foreign women/wives. Hence, it distinguishes the two motifs: the motif of the adulteress and the motif of the foreign woman; the latter, which symbolizes the temptation to apostasy. The study will then go on to explain how the writer of Proverbs 1-9 employs this motif of the foreign woman in his poetic composition. The second part tracks the development of this motif through the subsequent Jewish Wisdom literature and observes how it changes and loses the 'foreignness' of her original motif in Eccl. 7:26; 4Q184; LXX Proverbs; Hebrew Ben Sira; Greek Ben Sira; and finally disappears in Wisdom of Solomon. It proffers to understand this gradual transformation against a background of social and religious change.
This book connects the history of immigration with histories of Native Americans, African Americans, women, the poor, Latino/a Americans and Asian Americans.
What should we do about foreigners? Should we try to make them more like us or keep them at bay to protect our democracy, our culture, our well-being? This dilemma underlies age-old debates about immigration, citizenship, and national identity that are strikingly relevant today. In Democracy and the Foreigner, Bonnie Honig reverses the question: What problems might foreigners solve for us? Hers is not a conventional approach. Instead of lauding the achievements of individual foreigners, she probes a much larger issue--the symbolic politics of foreignness. In doing so she shows not only how our debates over foreignness help shore up our national or democratic identities, but how anxieties endemic to liberal democracy themselves animate ambivalence toward foreignness. Central to Honig's arguments are stories featuring ''foreign-founders,'' in which the origins or revitalization of a people depend upon a foreigner's energy, virtue, insight, or law. From such popular movies as The Wizard of Oz, Shane, and Strictly Ballroom to the biblical stories of Moses and Ruth to the myth of an immigrant America, from Rousseau to Freud, foreignness is represented not just as a threat but as a supplement for communities periodically requiring renewal. Why? Why do people tell stories in which their societies are dependent on strangers? One of Honig's most surprising conclusions is that an appreciation of the role of foreigners in (re)founding peoples works neither solely as a cosmopolitan nor a nationalist resource. For example, in America, nationalists see one archetypal foreign-founder--the naturalized immigrant--as reconfirming the allure of deeply held American values, whereas to cosmopolitans this immigrant represents the deeply transnational character of American democracy. Scholars and students of political theory, and all those concerned with the dilemmas democracy faces in accommodating difference, will find this book rich with valuable and stimulating insights.
This study is on the figure אשה זדה and נכד׳ה, also commonly called the ‘Strange Woman’ in Proverbs 1-9. It is an attempt to understand the meaning which defines her, and the origin and development of her motif. The first part argues against defining her as a sexual predator, but as an ethnic foreigner according to the lexical studies of זד and נכד. It traces her origin within the Hebrew scripture, the legal documents and especially to the DtrH's portrayal of foreign women/wives. Hence, it distinguishes the two motifs: the motif of the adulteress and the motif of the foreign woman; the latter, which symbolizes the temptation to apostasy. The study will then go on to explain how the writer of Proverbs 1-9 employs this motif of the foreign woman in his poetic composition. The second part tracks the development of this motif through the subsequent Jewish Wisdom literature and observes how it changes and loses the ‘foreignness’ of her original motif in Eccl. 7:26; 4Q184; LXX Proverbs; Hebrew Ben Sira; Greek Ben Sira; and finally disappears in Wisdom of Solomon. It proffers to understand this gradual transformation against a background of social and religious change.
FINALIST FOR THE PULITZER PRIZE FINALIST FOR THE PEN/FAULKNER AWARD WINNER OF THE WHITING AWARD WINNER OF THE SAROYAN INTERNATIONAL PRIZE FOR WRITING WINNTER OF THE VCU CABELL FIRST NOVELIST AWARD WINNER OF THE NEW AMERICAN VOICES AWARD A PUBLISHERS WEEKLY TOP 10 BOOK OF THE YEAR The first novel by the Pulitzer Prize–winning author of Trust, an exquisite and blisteringly intelligent story of a young Swedish boy, separated from his brother, who becomes a legend and an outlaw A young Swedish immigrant finds himself penniless and alone in California. The boy travels east in search of his brother, moving on foot against the great current of emigrants pushing west. Driven back again and again, he meets criminals, naturalists, religious fanatics, swindlers, American Indians, and lawmen, and his exploits turn him into a legend. Diaz defies the conventions of historical fiction and genre, offering a probing look at the stereotypes that populate our past and a portrait of radical foreignness.
In The Promise of the Foreign, Vicente L. Rafael argues that translation was key to the emergence of Filipino nationalism in the nineteenth century. Acts of translation entailed technics from which issued the promise of nationhood. Such a promise consisted of revising the heterogeneous and violent origins of the nation by mediating one’s encounter with things foreign while preserving their strangeness. Rafael examines the workings of the foreign in the Filipinos’ fascination with Castilian, the language of the Spanish colonizers. In Castilian, Filipino nationalists saw the possibility of arriving at a lingua franca with which to overcome linguistic, regional, and class differences. Yet they were also keenly aware of the social limits and political hazards of this linguistic fantasy. Through close readings of nationalist newspapers and novels, the vernacular theater, and accounts of the 1896 anticolonial revolution, Rafael traces the deep ambivalence with which elite nationalists and lower-class Filipinos alike regarded Castilian. The widespread belief in the potency of Castilian meant that colonial subjects came in contact with a recurring foreignness within their own language and society. Rafael shows how they sought to tap into this uncanny power, seeing in it both the promise of nationhood and a menace to its realization. Tracing the genesis of this promise and the ramifications of its betrayal, Rafael sheds light on the paradox of nationhood arising from the possibilities and risks of translation. By repeatedly opening borders to the arrival of something other and new, translation compels the nation to host foreign presences to which it invariably finds itself held hostage. While this condition is perhaps common to other nations, Rafael shows how its unfolding in the Philippine colony would come to be claimed by Filipinos, as would the names of the dead and their ghostly emanations.
This book offers a rich ethnographic account of blue-collar workers’ everyday life in a central Russian industrial town coping with simultaneous decline and the arrival of transnational corporations. Everyday Post-Socialism demonstrates how people manage to remain satisfied, despite the crisis and relative poverty they faced after the fall of socialist projects and the social trends associated with neoliberal transformation. Morris shows the ‘other life’ in today’s Russia which is not present in mainstream academic discourse or even in the media in Russia itself. This book offers co-presence and a direct understanding of how the local community lives a life which is not only bearable, but also preferable and attractive when framed in the categories of ‘habitability’, commitment and engagement, and seen in the light of alternative ideas of worth and specific values. Topics covered include working-class identity, informal economy, gender relations and transnational corporations.
Americans have long considered themselves a people set apart, but American exceptionalism is built on a set of tacit beliefs about other cultures. From the founding exclusion of indigenous peoples and enslaved Africans to the uneasy welcome of waves of immigrants, from republican disavowals of colonialism to Cold War proclamations of freedom, Americans’ ideas of their differences from others have shaped the modern world—and how Americans have viewed foreigners is deeply revealing of their assumptions about themselves. Just Like Us is a pathbreaking exploration of what foreignness has meant across American history. Thomas Borstelmann traces American ambivalence about non-Americans, identifying a paradoxical perception of foreigners as suspiciously different yet fundamentally sharing American values beneath the layers of culture. Considering race and religion, notions of the American way of life, attitudes toward immigrants, competition with communism, Americans abroad, and the subversive power of American culture, he offers a surprisingly optimistic account of the acceptance of difference. Borstelmann contends that increasing contact with peoples around the globe during the Cold War encouraged mainstream society to grow steadily more inclusive. In a time of resurgent nativism and xenophobia, Just Like Us provides a reflective, urgent examination of how Americans have conceived of foreignness and their own exceptionalism throughout the nation’s history.
