The chapter explores efforts to answer how a community premised on a dislocation from the past, but comprised of people who bring with them their own pasts, locates itself in time. How does a community constituted by other pasts not simply blur into those pasts? I argue that in both Rome and the United States a particular type of Stranger, the corrosive Stranger, is constructed in response to this question. The corrosive Stranger is not defined against some preexistent purity, but is used to construct an imagined purity that gives a community a genealogy that distinguishes it from other communities and also posits a notion of true belonging that is different from juridical membership. I look at the different efforts by Cato the Elder, Cicero, and Varro for the Romans and then by Noah Webster for the United States to craft a genealogy of national identity that is defined against the threats of the corrosive Stranger. I then look at attempts by W. E. B. Du Bois and Booker T. Washington to confront the burden of memory reflected in the Stranger marked by race who carries America’s own memory.

Biomaterials are being investigated to produce platform as scaffolds for cell/tissue growth and differentiation/regeneration. Cell-materials, chemical and biological interactions enable the application of more functional materials in the area of bioengineering, providing a pathway to novel treatment of humans suffering from tissue/organ damage and facing limitation of donation organs. Many studies were done on the tissue/organ regeneration. Development of new scaffolds for cell/tissue regeneration is a key R&D field. This chapter focuses on describing R&D on the novel ultrananocrystalline diamond (UNCD) film as a unique biomaterial for scaffolds for developmental biology. Recent research showed that cells grown on the surface of UNCD-coated culture dishes are similar to cell culture dishes with little retardation, indicating UNCD films have no or little inhibition on cell proliferation and are potentially appealing as substrate/scaffold materials. The mechanisms of cell adhesion on UNCD surfaces are proposed based on the experimental results. The comparisons of cell cultures on diamond-powder-seeded culture dishes and on UNCD-coated dishes with matrix-assisted laser desorption/ionization - time-of-flight mass spectroscopy (MALDI-TOF MS) and X-ray photoelectron spectroscopy (XPS) analyses provided valuable data to support the mechanisms proposed to explain the adhesion and proliferation of cells on the surface of UNCD scaffolds.

Francisco de Vitoria (1483–1546) was among the preeminent theologians of his day and his two texts, De Indis and De Iure Belli, mark the start of a vitally important transition in the Christian just war tradition as it exited a medieval social imaginary and entered a modern one. Not only are there glimpses of early modernist just war thought and a revolutionary reframing of natural law thinking in these texts, but they find their starting point in one of the most acute questions in all of just war thinking: how to understand and engage an “other,” most notably indigenous persons in the Americas and West Indies. Vitoria’s surprisingly progressive answers to this question moved the tradition forward, powering its increasing political scope and moral significance. They also shaped failures – most notably in funding modern notions of race and the rise of chattel slavery while also shaping early modern conceptions of property and ownership – and caused suffering for which the tradition is at least partly accountable and lacunae that it must now overcome as it moves into the environmental age.

Rabindranath Tagore’s essay on world literature, Viśvasāhitya (1907), is important not just because of the political and historical circumstances of its production, but because it advocates a method of ‘doing’ world literature that potentially frees us from the conundrums besetting the methods used so far if scholars writing on the essay were to read it for what it actually says. In this paper, the Bengali text of this essay is closely interrogated to arrive at the surprising conclusion that the idea of world literature that he arrives at in this essay, in complete contrast to Goethe’s, is not an addition of the national literatures of the world – that, he says, is a very provincial way of looking at the question. Instead, he posits here a philosophical notion related to an understanding of the self and the other which is predicated upon his inheritance of, and interest in, both Upanishadic high theory as well as popular folk culture. His concept (or anti-concept) was premised upon his advice to find the world in the self, and was one that may, perhaps, be mined for its emphasis on particularity and attention to the individual as it exists in relation to the whole.

Part II describes how the audiences of practice—the stateless nation, or Palestinians, the state-bearing nation, Jewish-Israelis, and the state minority, Arab Palestinian Israelis—decoded the text, as their interpretations related to their respective conflict-resolution outcome goals of justice, security and equality. Chapter 4 outlines how the majority of the stateless nation audience did not “see” Jewish Israeli characters, referring to them as “Jews,” and negatively stereotyped them an “army of infidels.” These Palestinian children actively resisted the text regarding their Jewish Israeli others and did not observe the series’ encoded pro-social relations between Jewish Israelis and Palestinians. Most interpreted those characters to be “Palestinians” or “Arabs,” generalizing their positive attitudes toward all Palestinian and Arab/Palestinian Israeli characters to their wider grouping on screen and off. Cognitive imbalance explains why 20 percent who decoded good-natured “partial Jews” did not generalize them to “Jews”. Sesame Street is unlikely to alter their inter-grouping attitudes toward Jewish Israelis or their policy-relevant political beliefs, even more crucial to managing the region’s ethnopolitical and multi-state conflicts. The majority constructed Arab/Palestinian Israelis as like them but living elsewhere, and held positive to very positive attitudes toward them. But their initial attitudes render this development less important.

This chapter draws parallels to the gothic trope that surrounded discussions on embryos in vitro in the 1980s as a frame of analysis that has grown in counter-response to law’s tendency to place entities either within the category of a ‘liberal, individual self,’ or outwith it (rarely in between). To explain, the gothic self is characterised by disorder, chaos, and dependency. It cannot be subsumed under the traditional ‘self’ that the law presupposes of its subjects. Further, within ‘the gothic’ lies the key concept of ‘monstrosity’, at the margins of what we deem to be human: ‘we stake out the boundaries of our humanity by delineating the boundaries of the monstrous’. While the gothic trope does not explicitly centre around ‘the in between,’ it is argued that we should see gothic entities as such, because of their common placement - legally, and sometimes socially - on the boundary between liberal, individualised human, and something akin to a science-fiction-esque ‘monster.’ The controversy that causes rhetorical parallels between new research and monstrous beings and mad scientists to be drawn is a major contributor to policy-makers reluctance to revisit the legal status of embryos in vitro.

My first chapter, ‘Representations: Seeing the Singer’, addresses perhaps the greatest problem to the historian of song culture, that of its sources, and in so doing serves also as a comprehensive introduction to the ballad-singer and her place in metropolitan life. It is constructed chiefly as an analysis of images of singers, supported by comparison with other media of representation, from plays to novels. I have tried to tackle head on the fact that in the historical record we see the singer almost entirely from above – and almost never hear them. Several key themes emerge: the extent to which ballad-singers were both silenced (or ventriloquised) and stripped of their crowds, thereby diminishing their potential to disturb viewers; the process of Othering whereby singers became synecdochal for an underclass within London, helping to create a domestic narrative of internal colonialism; and above all, the complex articulation of immorality in imagery. This lay less in a focus upon the female body than in the associations of the open mouth – a vulgar, sexualised trope that located vice, not in the singer’s person, but in their song.

Reversing the familiar nostrum that religion – with its omniscient omnipotent onto-theological God - is the buttress of ethics and of all things of value; Levinas follows Kant’s enlightened claim that ethics is the real truth of religion, that the imperatives of kindness (“love thy neighbor”) and of social justice are religions highest teaching, the very essence of holiness, religion for adults. The Akedah is thus a test as much of God’s justice as of Abraham’s faith. Rituals, holidays, traditions, halakha, sacred texts, Talmudic learning, and so on, retain their worth as service to kindness and justice, else, taken sacramentally, they devolve into superstition and fanaticism.

This chapter introduces the mechanisms of deliberate or coincidental 'othering' of immigrants through law and the application of law. It starts by introducing what 'othering' means and then transplants the findings into the context of legislation and law. The chapter emphasizes the systemic 'otherness' of immigrants in a legal system defined by the nation state. Citizens are per definition in the in-group, whereas foreigners are per definition in the out-group. The chapter also addresses how the differentiation between foreigner and citizen is more complicated in the EU with its EU citizenship and free-movement rights. The chapter addresses the role of law as an amplifier of 'otherness' or as a tool for the inclusion of immigrants.

Chapter Four analyzes police officer identities performed and assumed in both the victim/survivor and police officer interviews. For police, there are a number of identities emergent, constrained, and enabled by the network of social meanings and ideologies circulating in the domestic violence field of indexicality. I focus on analyzing police narratives and emergent identities. Most of the narratives told by police are either about procedure, police, and law, or about domestic violence victims. Their identities, then, largely emerge in relationship to an/other, a victim/survivor, who is storied as uncompliant with police wishes and expectations. This chapter argues that identity is formed and emerges via stories told about prior interactions and others. The identity that emerges is one of frustration and adherence to protocol but also of caring. In some moments of empathy, police demonstrate concern for victim/survivors and a desire for victim/survivors to get and stay safe.

Carmen is currently one of the most frequently performed Western operas in Japan where the character of Carmen has become widely known. This chapter explores the complex processes of assimilating and integrating a Western icon into the culture of a Far-Eastern country. It begins by establishing a chronology of performances and adaptations of Carmen in Japan between 1885 and 1945, and examines in detail: 1, the first performance of the opera by a Russian company in 1919; 2, the first all-Japanese-cast production in 1922; 3, the contribution of mixed-race singers such as Yoshiko Sato (1909−1982) and Yosie Fujiwara (1898−1976); and 4, Japan’s eventual role as a disseminator of occidental music to other Asian countries.

These encounters between Carmen and Japan raise fascinating issues of race, gender, class, hybridity and proto-globalisation. By embracing the ‘Otherness’ of Carmen, the Japanese were not asserting their distance from the West but rather attempting to access its mainstream. In this way, by striving to incorporate its Western ‘Other’, Japan embarked upon a shift towards a globalised world.

This chapter shows how representations of the perpetrators of post-bellum slavery used scientific racism to conceptualize slavery using racially motivated anti-imperialism. However, the rhetoric used in othering the slave owner in the Middle East & Pacific World was contested in popular culture, as comparison with ‘old slavery days’ was also used to humanize and justify forced labour practices. These rhetorical strategies sought flexibility in the definition of slavery, often resulting in a refusal to define particular practices as slavery.

This chapter shows how nascent racially motivated imperialism led to the othering of the enslaved, both within the US as a tool of social control of labour, to justify immigration restrictions on so-called ‘coolies’, and also in order to position the nation alongside European powers in the colonial struggles for parts of the Middle East and Africa. The edges of the definition of slavery was fought over by those arguing that forced labour was the only valid way of eliciting productive labour from uncivilized natives.

This chapter explores the ways in which children develop their sense of self in relation to body image. The influence of media, family and peers pay particular credence for the child in how they develop an image of themselves that is acceptable or not. Body satisfaction can therefore be somewhat reliant upon such socialized influences in our lives which means that as educators we need to be acutely aware of the language we use and the experiences we provide to ensure they are ethical, responsible and respectful to the children we teach and those we do not teach. To combat the potential of social rejection, exclusion and poor self-concept, educators can integrate learnings of social justice concepts within their curriculum. Using the pedagogical approaches of play, particularly through the arts, educators can support children to focus more upon health than a prescribed acceptable visual appearance, incorporate approaches to appreciating what children can do and how they can support each other, and develop security within their circles of friendship and community.

Markets and organizations are often contrasted with each other and are sometimes even treated as opposites. But they share at least one characteristic: They are both organized. Many markets have been created by organization, and virtually all markets are organized to a greater or lesser extent; for markets to function according to the normative ideals of economists, a high degree of organization is necessary. In this chapter, the organization of markets is contrasted to other ways by which markets are formed – mutual adaptation among sellers and buyers and institutions. Organization adds substantially to the uncertainty that has been seen as a typical trait of markets. The chapter describes how different combinations of organizational elements are used in different markets. In addition to sellers and buyers, there are two types of market organizers: ‘profiteers’, who organize in order to benefit their own business; and ‘others’, who claim that they organize for the benefit of other people or of everyone. Market organization is the basis for a form of democracy on the global level – a form other than that tied to a formal organization, such as a state.

Markets and organizations are often contrasted with each other and are sometimes even treated as opposites. But they share at least one characteristic: They are both organized. Many markets have been created by organization, and virtually all markets are organized to a greater or lesser extent; for markets to function according to the normative ideals of economists, a high degree of organization is necessary. In this chapter, the organization of markets is contrasted to other ways by which markets are formed – mutual adaptation among sellers and buyers and institutions. Organization adds substantially to the uncertainty that has been seen as a typical trait of markets. The chapter describes how different combinations of organizational elements are used in different markets. In addition to sellers and buyers, there are two types of market organizers: ‘profiteers’, who organize in order to benefit their own business; and ‘others’, who claim that they organize for the benefit of other people or of everyone. Market organization is the basis for a form of democracy on the global level – a form other than that tied to a formal organization, such as a state.