Othering

The German Orientation Course is considered as one of the most important measures
of integration policy in Germany. It is a mandatory German language and cultural course dedicated
to refugees and immigrants. It aims to provide knowledge about the German political system and
certain ‘cultural’ German values. This article examines the Orientation Course as an intercultural
encounter, as a place which is institutionally and politically framed and also as a hierarchically didactic
arena where cultural mediation takes place. It illustrates also how invective communication happens
through the establishment of certain communicative patterns which can degrade or disparage social
groups. Based on participatory observation in the Orientation Course using the Genre Analysis, this
article argues in which ways these communicative patterns can affect the social order and unite or
shape groups.

Stereotypical representations of socially marginalized groups have been historically used towards the ‘othering’ of certain communities. This chapter explores the use of humour in such representations to understand how laughter is performed to draw social boundaries with the marginalized other. The Indian male gaze cast upon the Nepali man is at the center of this discussion. We use the framework of the superiority theory of humour and problematise the ‘gaze’ to trace the impact of race relations embedded in colonial history and the present-day migrant-class status of the Nepali male subject, on his stereotypical portrayal. The arguments unraveling the imagination of this caricature are built upon examples from three distinct sites of humour. We begin with the examination of text-based jokes forwarded through mass-messaging platforms and then proceed to look at how these portrayals are captured in visual media and in the cinematic experience. Lastly, we analyze ‘cringe pop’ on social media in search of the Indian male gaze when the visibility of this stereotypical Nepali man has waned up to an extent. The gaze that is cast upon the subject of such humour is understood in terms of what becomes a hegemonic ideal of masculinity and the laughter that follows further legitimizes this exercise of power.

Often framed in the public discourse as Europe's ultimate Other, Muslims have been heftily debated and vastly problematized as violent, unfaithful suspect citizens, unwanted immigrants, part of a bad diversity, and refusal of modernity. Taking the Muslim Other into consideration, we explore young Muslim(looking) passengers' everyday Othering encounters within the (im)mobile spaces of public transport that entangle their bodies with different imaginaries, histories, emotions, and affects. Employing qualitative research methods in a cross-national and interurban study in Amsterdam, Tallinn, Leipzig, and Turku, which offer different dimensions of diversity, size, and history, important for understanding European cities in their complexities, we present public transport as a cross-cultural meeting place with socio-spatial negotiations of difference to study everyday travel experiences of 74 young Muslim(-looking) passengers. We highlight how Othering discourses become part of their everyday travel experiences. In so doing, we investigate multiple modes through which the Muslim Other is (re)produced and Othering is lived out in the networks of their everyday embodied, that is, sensorial, corporeal, and affective, experiences of public transport. In this way, we critically position public transport at the intersection of what it means to experience European cities through riding public transport.

In this article our focus is on the spaces, places and boundaries that are produced by and reproduce coloniality. We begin by providing a brief outline of the concept of coloniality and show how its basic ideology of domination is maintained through the institutions that constitute the systems and structures of power, including education. We then provide a critical analysis of the Sustainable Development Goals (SDGs), making particular reference to SDG 4.7, showing how the modernist and neoliberal discourses that underpin them are written through with coloniality. In a move to better understand the ideology of domination, we examine the concept of ‘White Possessiveness’ (Moreton-Robinson, 2014) and argue that the form that colonialism took in the 1490s was born out of European’s relationship to land and property, a relation that was very different to the relation to land of the peoples they encountered as they ‘discovered’ the so-called ‘new lands’. In the final sections of the article we apply the idea of white possessiveness to the spaces, places and boundaries of education, arguing that these require decolonizing. We conclude by considering some of the implications for education for sustainable development.

İntihal /Plagiarism: Bu makale, en az iki hakem tarafından incelenmiş ve intihal içermediği teyit edilmiştir. / This article has been reviewed by at least two referees and confirmed to include no plagiarism.


In this case study, it is aimed to read the experiences of the protagonist
Conor O'Malley witnessing the events in Patrick Ness' juvenile fiction The
Monster Calls (2011), within the scope of Gilles Deleuze's philosophy. In the
rhizome concept, there is no beginning or ending, rhizome is always
somewhere in the middle. The situation Connor unexpectedly has to be in
has no beginning or ending; an example of rhizome as Conor finds himself
in an inner conflict instead of facing the outcomes of this situation. Conor is
in the middle of the unwanted events, his mother's cancer, he tries to cope
by trying to ignore the cause. Throughout the work, Conor endeavours the
difficulties of his mind’s chaos. The witness, Conor, becomes the other to his
family, to his environment, even to himself, because of the avoided fact. The
similarity between the novel’s fiction and the rhizome structure’s analysis
forms another purpose. Necessary information is obtained through
document analysis. These data are decoded through rhizome analysis within
the context of being other and othering. Many studies explain these
concepts, but how a witness becomes the other is explained in this study.
According to the research results, as the monster expresses Conor's inner
voice, it represents the concept of othering. The monster is the symbol of
Conor's othering; since it is a tree, ironically similar to the concept of a
rhizome. Conor witnesses many things while realizing the pain he feels is
embodied. He becomes other by surpassing the identity in the self-concept
and becomes the othering witness. Thanks to the monster Conor is obliged
to live by embracing his inevitable truths. In this study, the examination of
the author's fiction by emphasizing the concepts of being other and othering
expresses the limitation of it but also makes the study specific.