Intersubjectivity is the acknowledgment that the subject of the self, the I, is in direct relations with the subject of the other. There is an immediate correspondence; in fact, one implies the existence of the other as a necessary state of intersubjective experience. This direct relationship negates a need for any external mediation between the two subjects, including the idea of a separate object between the subject of one individual and that of another. The essay proposes that our confrontation with the other occurs not in physical geometric space, but in liminal space, the space outside of the mean of being, at the threshold of relativity. The essay endorses the idea that liminality is not a space between things, but instead is an introjection, an internalization of the reflected world, and a reciprocal notion of the externalized anomaly of the other within each of us. We meet the surface of the world at the edge of our body but the mind is unencumbered by such limitations and as such subsumes the other as itself. Through symbolic language and myth, the surfaces and edges of things, both animate and inanimate, define the geography of the intersubjective mind. Inside the self the other becomes an object and persists as an abstraction of the original subject. We begin to perceive ourselves as the imagined projections of the other; we begin to perceive ourselves as we believe society perceives us. The process applies to the design of architectural space as a rudimentary vocabulary that is consistent with the language of the landscape. / text

Racialization, Representation, and Resistance: Black Visual Artists and the Production of Alterity queries the relationship between Black visual representation and Black social and cultural politics. For the past two centuries Black visual artists throughout the African Diaspora have painted, sculpted, and filmed images of blackness inspired, funded, and otherwise supported by progressive patrons and institutions. Largely produced outside of mainstream art worlds, these visual representations focused on Black social and cultural politics and Black alterity more than mainstream tastes or stereotypes. As the coherence of Black social and political movements and resources declined in the late twentieth century, however, commercialization and the mainstream art world had increasing influence on Black visual culture. These changes created intense resistance and debate about the politics of visual representation throughout the Black Atlantic, particularly in the United States, Cuba, and the United Kingdom. Ethnographic observations, interviews, and gallery talks with artists in these three nations, including John Yancey, Vicky Meek, Marcus Akinlana, Kara Walker, Michael Ray Charles, Gloria Rolando, Anissa Cockings, and Andrew Sinclair, along with cultural and historical comparisons, provide fresh insight into the relationship between Black visual representation and contemporary Black social and cultural politics. / text

Of all the boundaries that are discussed and argued in critical and rhetorical theory, one of the most central and persistently controversial is the boundary line in the binary Self/other. The dominant rhetorical theories since Aristotle tend to claim that it is by reducing the division in this most fundamental binary that the most efficacious rhetoric is effected; that is, that bringing parties Self and other closer together before argument (or whatever serves as symbol-exchange within the larger act of rhetorical exchange) is most likely to establish the best preconditions for immediately-following symbol-exchange: This act of getting-together is known as Identification. This dissertation introduces the theory of postidentification (postID), which suggests that recognizing, valorizing, and using the division between the parties in rhetorical exchange--not attempting to find, create, and use similarities--often makes for the most efficacious rhetoric, especially when efficacious means transformative. All extant rhetorical theory continues to be based on various interpretations and iterations of the enthymeme and the syllogism that require various levels of Identification and continue to privilege the dominant party in the exchange, that is, Self (or Same or Selfsame, as they appear and act in different contexts). These Identification rhetorics include rhetorics of resistance emerging from feminist, postcolonial, and queer critical theory. All of these extant theories are dependent on some form of Identification, which means that the more Self and other have in common before the symbol exchange--that is, the more like Selfsame other is forced to be--the likelier some one will be persuaded to change a belief or attitude or to cause action. The new rhetorical theory of postidentification uses differences instead of similarities to establish the preconditions for rhetorical exchange. In short, what postID does is push queer theory or GLBT theory to its logical end: If we can have GLBT theory, why not GLBTYUM<<RTOD##55zxto, etc. ad infinitum . . . theory?

This thesis is an interrogation into the epistemological structures which underpin modernity, the project and claim which has come to significantly shape the contemporary world. Following a line of inquiry which analyses the intersections between knowledge, power, and history, this paper examines how signifiers such as religion and culture have come to designate ‘otherness’ in the context of modernity. The assignment of such terms to beliefs, values, worldviews, and ideologies that are not readily assimilated by the epistemological framework of modernity is problematised as a central obstacle to mediating social and political difficulties in modern contexts. The argument is that the issue of ‘what counts for knowledge’ has been progressively ‘closed’ through particular historical processes in which the shift from a societal model based upon Judeo-Christian tenets, to secular modernity, has been rendered invisible. The ‘other’ has, through these processes, become twice-removed from epistemological validity: in the first instance, as the ‘pagan’ other in early Christian contexts; in the second instance, as the ‘religious’ or ‘cultural’ other within a secular that is falsely claimed to have been liberated from its theological roots. These epistemological marginalisations impact significantly on social life, especially in the areas of education and medicine. The invisibility of the shift from Christianity to secular modernity is also perpetuated by the separation of social life and knowledge production into distinct ‘spheres’, as mirrored by the arrangement of disciplinary spheres established within the modern universities. The conclusion is that a transdisciplinary space is therefore required to engage philosophically and critically with the now internalised Christian bias of modernity.

<p>This dissertation focuses on a group of 20th and 21st century novelists writing in English - Samuel Beckett, J.M. Coetzee, and Kazuo Ishiguro - whose fiction is populated by figures of disconsolation: characters who resist, evade, or - in the case of Ishiguro's protagonists - assiduously attempt to conform to the constitutive social formations and disciplinary technologies of late modernity, among them, notably, the novel itself. These characters thus question the possibilities and limits of political critique and ethical life within a global modernity. I delineate a history of the disconsolate subject that cuts across the categories of modernist, postmodernist, and postcolonial literatures in order to reveal a different literary genealogy, in which an exilic postcoloniality becomes the paradigmatic sensibility for a global late modernist novel.</p><p>Georg Lukács argued that the transcendental homelessness of modernity is registered most emphatically in the novel, a form he imagined functioning as a surrogate home for rootless modern subjects. The tradition I describe, whose characters trouble the representational technologies of the novel, disrupts an easy identification with the textual realm as home. I borrow from the critic Neil Lazarus the notion of a vital modernist literary practice that persists after the death of modernism, "a writing...that resists the accommodation of what has been canonised as modernism and that does what at least some modernist work has done from the outset: namely, says `no,'; refuses integration, resolution, consolation, comfort; protests and criticises." This is a writing whose project, he suggests, following Adorno, is "disconsolation." With this in mind, I depart from the conception of an emergent cosmopolitan literature and examine instead a global literature of disconsolation, a literature that allegorizes a radically reconfigured global space whose subjects are no longer at home in the familiar world of nation-states. </p><p>A discontentment with the parameters of late modernity was already apparent in the high modernists, many of whom responded by embracing political positions on the radical right or left. However, the catastrophic political experiments of the century led to a sense that attempts to either refine or resist modernity had been exhausted. The works I examine mount critiques of such large-scale nationalist projects as the Irish Free State, the Japanese Empire, or apartheid South Africa - projects that emerged in opposition to a regnant world-system and saw themselves in utopian or liberatory terms. Yet these fictions are unable to affirm more than provisional or imaginary alternatives. A doubly exilic position consequently emerges in these novels, in which a rupture with the nation-state finds no compensation in another form of community such as a global cosmopolitan order. Through their attention to the gaps and fissures opened by the alterity of these disconsolate subjects, these texts function as waiting rooms or holding spaces for a utopianism that is unrealizable in a world of political disillusionment.</p> / Dissertation

In Henry James’s novel "The Ambassadors," James uses axiological language in tropes and in substantives, periphrastically replacing proper names. He also includes valuations in miscellaneous data contained in such differences as the one he makes in "The Ambassadors" between "Europe" (place) and "'Europe'" (concept). As well, James puts adjectival assessments of people and situations in the midst of these constructions and in the mouths of his characters, assessments which vary from those which contradict the value systems posited in the novel by various characters, through those which seem quizzical or ambiguous, to those whose meaning seems obvious under the circumstances. The argument of this critical work is that these attempts at naming tie in fundamentally with the ways in which James means for readers to interpret the identities of the characters and the events and are not merely ornamental. Even when James says that a character "didn’t know what to call" someone or something or when "identity" or a verbal equation for identity occurs in an odd context, James answers his own implied rhetorical question; he is not as problematic to read as is sometimes suggested. Our own valuations are encouraged to be close to the experience of Lambert Strether. Leading the reader through the maze of Strether’s experience, James gives many clear signals from the simplest elements of his complicated language even into the fabrication of his complex metaphors that he, though an explorer of the moral universe, is no relativistic iconoclast. In the examination of these issues, a choice has been made to draw eclectically upon various sources and techniques, from traditional "humanistic" modes of interpretation, rhetorical studies, structuralist and deconstructionist remarks, to existentialism, narratology, and identity studies. This choice is the result of an intention to access as many different "voices" as possible, in the attempt to be comprehensive about the voices of James and "The Ambassadors."

Dans le cadre d’une étude sur l’évolution historique des pratiques alimentaires, cette thèse met l’accent sur les changements et la continuité ayant affecté ce domaine chez les Guaranis qui vivent actuellement sur la terre indigène d’Itamaran, dans la municipalité de Diamante d’Oeste (État du Paraná, Brésil). Au moyen d’une étude ethnographique, nous avons cherché à comprendre les structures de la vie alimentaire guarani, de la production de nourriture aux transformations nécessaires à la constitution d’un événement alimentaire. Ce travail a permis de mettre au jour les connections fondamentales que la sociologie alimentaire du groupe entretenait avec la cosmologie, l’importance de la parenté dans l’organisation de la production et de la consommation de nourriture, ainsi, enfin, que les théories relatives aux transformations corporelles induites par l’ingestion des aliments, composante incontournable de la condition humaine dans ses différentes relations avec l’altérité. / In the course of a study of evolving eating habits, this dissertation focuses on both changes and continuing trends among the Guarani who currently live in the indigenous territory of Itamaran, in the district of Diamante d’Oeste (State of Paraná, Brazil). By means of an ethnographic study, we have attempted to grasp the structures of Guarani eating patterns, from food production to food transformation, leading to an eating event. This work highlights the fundamental connections between the group’s specific sociology of food and their cosmology, the importance of kinship and affinity for production and consumption of food, as well as the related theories of body transformation induced by food ingestion, a key feature of the human condition as it relates to alterity.

Le principal objectif de cette thèse est d'analyser les modalités de représentation de femmes brésiliennes, noires et migrantes dans les journaux de l'Europe. Notre point de départ est l'examen de la triple altérité de la « femme, mulâtre et migrante » à travers de perspectives historiques, philosophiques et sociologiques. À cet égard, notre parcours théorique est ancré dans les recherches sur le genre et sur le post-genre, dans le féminisme noir ainsi que dans une approche des études migratoires qui prend en considération le genre. La représentation médiatique de l'altérité dans les discours du journalisme est au centre de la thèse. Tout d'abord, nous analysons le « discours d'autorité du journalisme », une fois qu'il structure la sous-représentation et l'invisibilité des groupes minoritaires dans les pages des journaux. Ensuite, nous présentons le « discours d'altérité du journalisme », qui représente une possibilité d'inclusion des groupes minoritaires dans les médias. La recherche empirique compte sur l'analyse critique du discours de journaux français, italiens, espagnols, portugais et anglais pour mieux comprendre les modalités de représentation de cette triple altérité. En outre, des entretiens réalisés avec des Brésiliennes qui vivent en Europe sont ajoutés aux démonstrations théoriques. Ces témoignages sont importants dans cette thèse car ils apportent des nouveaux regards à propos de la relation entre le journalisme, l'altérité et le racisme. / The main objective of this thesis is to analyze the forms in which black and migrant Brazilian women are represented in European newspapers. Our starting point is the study of the triple alterity of the "woman, mulatta and migrant" through historical, philosophical and sociological perspectives. In this regard, our theoretical framework is grounded on researches about gender and post-gender, black feminism as well as an approach in gender on migration studies. The analysis of the media representation of alterity in the discourse of journalism is in the center of the thesis. Initially, we analyze the "authority of journalistic discourse", which structures under-representation and invisibility of minority groups in the pages of newspapers. Then, we present the "alterity journalistic discourse," which represents a possibility of inclusion of minority groups in the mass media. The empirical research is based on the critical discourse analysis; we work with French, Italian, Spanish, Portuguese, and English newspapers to better understand the modalities of representation of this threefold otherness. In addition, we present interviews with Brazilians who are living in Europe. These testimonials are important in this thesis because they bring new perspectives about the correlation between journalism, alterity and racism.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-09-16T18:48:53Z No. of bitstreams: 1 Adriel Moreira Barbosa.pdf: 1530407 bytes, checksum: ffc03acfa6a3f441c3acd459cb8e0143 (MD5) / Made available in DSpace on 2016-09-16T18:48:53Z (GMT). No. of bitstreams: 1 Adriel Moreira Barbosa.pdf: 1530407 bytes, checksum: ffc03acfa6a3f441c3acd459cb8e0143 (MD5) Previous issue date: 2016-05-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This Master's Thesis presents the research results on Roger Williams – a english puritan pastor, who migrated to America to participate in the constitution of the Massachusetts colony in the year 1631. The question this research is on the reasons of Roger Williams for questioning the dominant thinking, on the nature of the Amerindian and the legitimacy of the occupation of their land. It starts with the thesis that from the experiences of Roger Williams, first with the suffering of the poor and with the religious persecution in England, along with his experiences in America, it was possible to contemplate the Amerindians as victims of English-puritan colonial system. Thus, the determinate objective was to analyze the criticism of Roger Williams to British colonialism and its defense of the Amerindians, seeking to understand it on the horizon of alterity of the Amerindians. This is a literature research of the author's works in which the Amerindian question appears and also that academic research related to the topic. For this, we refer us to the thought of Enrique Dussel, mainly through some categories of Liberation Philosophy, as Totality, Exteriority, Alterity, Alienation, Domination and Liberation, which enable think the colonial system in its inability to contemplate the amerindian externality. Also in Dussel, applied your reflection on the ethical criticism about the "negativity of the victims", in order to analyze this character's behavior in the face of colonial violence. And for the discussion about subjectness in Roger Williams, we seek the contribution of Franz J. Hinkelammert, on the subject of the theory. As a result, the three chapters of the text presents, respectively, a biographical and contextual synthesis of the character, followed by an exhibition of the debate on humanity and civility of the Amerindians and the issue of land and, in the third chapter, a discussion of Roger Williams and otherness. Was detected in the trajectory of the character who a ethical sensibility that led to the defense of socially marginalized groups, first in England and then in the colonies. Consequently, it was concluded that the defense of Amerindians followed the same criteria, allowing Williams to distance itself from European assumptions regarding its superiority to seek new paradigms about the relations between settlers and natives. It is hoped that this work can contribute to the critical reflections on the genesis of colonialism and of the first signs of critical thinking within the colonial system. / Esta dissertação de mestrado apresenta os resultados da pesquisa sobre Roger Williams – pastor puritano, de origem inglesa, que migrou para a América a fim de participar da constituição da colônia de Massachusetts, no ano de 1631. Pergunta-se, nesta pesquisa, sobre os motivos que levaram Roger Williams a questionar o pensamento dominante, relativo à natureza do ameríndio e à legitimidade da ocupação de suas terras. Parte-se da tese de que a partir das experiências de Roger Williams, primeiro, com o sofrimento dos pobres e com perseguição religiosa na Inglaterra, segundo, suas próprias experiências na América, ele pôde contemplar os ameríndios como vítimas do sistema colonial inglês-puritano. Seu posicionamento seria, portanto, uma abertura à alteridade desses povos. Com isso, o objetivo determinado foi o de analisar a crítica de Roger Williams ao colonialismo inglês e sua defesa aos ameríndios, buscando compreendê-lo frente à alteridade dos ameríndios. Trata-se de uma bibliográfica das obras do autor e também de outros autores que tratam do tema. Como referência teórica, remetemo-nos ao pensamento de Enrique Dussel, principalmente, por meio de algumas categorias da Filosofia da Libertação, como Totalidade, Exterioridade, Alteridade, Alienação, Dominação e Libertação, que possibilitaram pensar o sistema colonial em sua incapacidade de contemplar a exterioridade ameríndia. Também, de Dussel, aplicou-se a reflexão sobre a crítica ética desde a negatividade das vítimas, para poder-se analisar o comportamento do personagem diante da violência colonial. E para a discussão sobre a sujeiticidade de Roger Williams, buscou-se o aporte de Franz J. Hinkelammert quanto à teoria do sujeito. Como resultado, os três capítulos da dissertação apresentam, respectivamente, uma síntese biográfica e contextual do personagem, seguida por uma exposição do debate sobre a humanidade e a civilidade dos ameríndios e sobre a questão da terra e, no terceiro capítulo, uma discussão sobre Roger Williams e a alteridade. Detectou-se, na trajetória do personagem, uma sensibilidade ética que o conduziu à defesa de grupos marginalizados socialmente, primeiro na Inglaterra e depois nas colônias. E diante disso, concluiu-se que a defesa dos ameríndios seguiu esse mesmo critério, possibilitando a Williams distanciar-se das pressuposições europeias quanto à sua superioridade para buscar novos paradigmas que orientassem as relações entre colonos e nativos. Espera-se que este trabalho possa contribuir para as reflexões críticas sobre a gênese do colonialismo e sobre os primeiros sinais de um pensamento crítico no interior do sistema colonial.

L’objet de cette thèse est d’exposer l’influence que le contact prolongé d’Ivan Tourguéniev avec la culture étrangère a pu produire sur l’évolution de son identité culturelle.Enraciné dans la Russie du début du XIXe siècle où il naquit et passa son enfance, Tourguéniev bénéficia d’une éducation « dans l’air du temps », c’est-à-dire réservant à l’élément étranger une place prépondérante. Au moment où l’identité culturelle initiale de Tourguéniev était en formation, la société russe en était, elle aussi, à ses premiers balbutiements vers la découverte de sa propre authenticité nationale. Plus tard, l’écrivain ressentira avec force le décalage existant entre sa propre identité multiculturelle et les désirs d’affirmation de « russité » de sa patrie d’origine. Sous l’impulsion des nombreux événements politiques et sociaux en Russie et en Europe au XIXe siècle, Tourguéniev fut  amené à changer fréquemment de pays, optant en définitive pour un établissement complet de domicile en Europe, d’abord en Allemagne et ensuite en France, ce qui ne fit qu’exacerber, au fil du temps, la pluralité de son identité culturelle. Le propos de cette thèse est de suivre, pas à pas et au travers de ses écrits et ses œuvres, les modifications que subit l'identité culturelle d'Ivan Tourgueniev à différentes étapes de vie, à travers l’évolution de la figure de l’Autre et les fluctuations du sentiment d’appartenance éprouvé par l'écrivain. / The purpose of this dissertation is to define the influence exerted by prolonged contacts with foreign cultures on Ivan Turgenev’s cultural identity. Turgenev was born and raised in early 19th century Russia, enjoying an education that was in line with the spirit of the time, where foreign culture and language held great importance. As Ivan Turgenev was building his initial cultural identity, Russian society as a whole had only just started gaining consciousness of its own national genuineness. Later in his life, the writer realized the extent of the gap between his own multicultural identity and his homeland’s wish to affirm its “Russianness”. As a consequence of the numerous political and social events that took place in 19th century Europe and Russia, Turgenev travelled extensively and finally chose to settle in Europe, first in Germany, then in France. The plurality of his cultural identity was profoundly deepened as a result.Throughout this dissertation and based on his writings, the variations in Turgenev’s image of the Others and in his Sense of Belonging, shall allow us to closely follow the changes in the writer’s cultural identity, step by step and at various stages in his life.