The Stranger in Immigrant Integration

2020 ◽  
Vol 12 ◽  
pp. 81-102
Author(s):  
Ellen Jacobsson ◽  
Keyword(s):  
Social Integration ◽  
Social Exclusion ◽  
Social Relationship ◽  
Immigrant Integration ◽  
The Political ◽  
Coherent System ◽  
Face To Face ◽  
The Face ◽  
Relationship Of ◽  
The Stranger

This paper suggests that Alfred Schutz’s account of systems of typi­fication together with Sara Ahmed’s account of the proximity of the stranger allows for a different understanding of social integration. The paper proposes to rethink the political and social relationship of the in-group and the stranger, approached through the face-to-face encounter between an integration counselor and an immigrant. The encounter offers a disruption of what is taken for granted by the in-group and functions as a catalyst for a system of reference to appear at all. Through Ahmed’s account on the familiarity and proximity of the stranger, I argue that integration practices are considered to produce, rather than translate, a coherent system of reference for an in-group. The institutionalization of social integration is consequently risking concealing the “unintegratable” stranger rather than offering a solution for the more epistemological dimensions of social exclusion that we find in the experience of sameness and difference.

scholarly journals Ali Smith’s There But For The: Identity, Hospitality and Transcendence in the Age of Surveillance

2020 ◽  
Vol 20 (1) ◽  
pp. 53-74
Author(s):  
Andrei-Bogdan Popa
Keyword(s):  
Narrative Identity ◽  
Personal Information ◽  
The Self ◽  
The Other ◽  
Face To Face ◽  
The Right To Privacy ◽  
The Face ◽  
The Right ◽  
The Stranger ◽  
Subjective Identity

Abstract The aim of this essay is to prove that, throughout Ali Smith’s There But For The (2011), the “narrative” subjective identity (Alphen 83) accessed via the face-to-face relation (Levinas and Hand 42), as well as through storytelling itself, is liable to be turned into archivable information under the pressures of a surveillance state in which its citizens are complicit. I will use this archival/narrative identity dyad as articulated by theorist Ernst van Alphen in order to investigate at length the novel’s staging of hospitality as corrupted by surveillance. I will oppose the notion of identity as information against Emmanuel Levinas’s conception of the face-to-face relation (Levinas and Hand 42), whereby true hospitality depends upon the mutual respect one person has for the absolute singularity of the other, which involves personal information and the right to privacy. As it will become apparent, these identities lose or gain agency according to the engagement of the self with a newly arrived foreign alterity. Thus, the arrival of strangers throughout Smith’s novel thematizes the scenario of hospitality in tension with the stranger as surveyor or as surveyed. The doubling of language, the self-editing of one’s discourse and the risky openness towards the Other are modes of resistance that eschew the artificial categorizations upon which the archival identity is contingent. However, the bridge from interiority to exteriority is mediation. Smith therefore develops a conception of secularized Grace that works by exploring the revolutionary potential of this very mediation and can disrupt the logic of tyrannical surveillance. Part of this approach to history and language is informed by the witnessing of the traces left on the bodies of martyrized dissidents by unjust systems at their apex. There But For The is narrated by four characters in the mediatic aftermath of a bourgeois dinner party in an affluent suburb of London that witnessed the sudden and unexplainable reclusion of Miles Garth into the spare room of his stunned hosts. The event, as well as those leading up to and following it, is recounted by a grieving nature photographer in his sixties named Mark; May, a rebellious old woman suffering from dementia; an unemployed, middle-aged Anna; and Brooke, a ten-year old girl and voracious reader. The essay will approach these characters’ meditations upon the nature of identity as split between its narrative and archival forms.

scholarly journals DINAMIKA ‘NGAJI ONLINE’ RAMADHAN DI MASA PAGEBLUK COVID-19 PADA KOMUNITAS PESANTREN

2020 ◽  
pp. 75
Author(s):  
Samsul Arifin
Keyword(s):  
Therapeutic Relationship ◽  
Research Method ◽  
Boarding School ◽  
Learning System ◽  
Therapeutic System ◽  
Face To Face ◽  
The Face ◽  
Face To Face Learning ◽  
Relationship Of ◽  
Spiritual Relationship

This paper reveals the dynamics of the changing therapeutic relationship of the kiai with students (santri) in learning (ngaji) from face-to-face to online models in the time of COVID-19. The research method is ethnographic-hermeneutic. In the face-to-face learning system, therapeutics occur because of the warm relationship by looking directly at the kiai's face which makes the students feel calm. In the “Ngaji Online” the therapeutic system switches to environmental settings that make students feel safe and comfortable. In the “Ngaji Online” system, the warmth of relationships begins to weaken. However, this weakness can be covered up because the spiritual relationship between the kiai and the students still feels strong. This spiritual relationship is the key to therapeutic for the Islamic boarding school.

scholarly journals The Other, Shame, and Politics: Levinas, Justice, and Feeling Responsible

Religions ◽  
2018 ◽  
Vol 9 (12) ◽  
pp. 381
Author(s):  
Steve Larocco
Keyword(s):  
Public Sphere ◽  
Emmanuel Levinas ◽  
The Other ◽  
The Political ◽  
Face To Face ◽  
The Public ◽  
Political Sphere ◽  
The Face ◽  
The Public Sphere ◽  
Political Realm

Adi Ophir has suggested that the political realm is an order of evils, producing and managing regular forms of suffering and violence rather than eliminating them. Thus, the political is always to some extent a corrupted order of justice. Emmanuel Levinas’ work presents in its focus on the face-to-face relationship a means of rethinking how to make the political more open to compassionate justice. Though Levinas himself doesn’t sufficiently take on this question, I argue that his work facilitates a way of thinking about commiserative shame that provides a means to connect the face-to-face to its potential effects in the political sphere. If such shame isn’t ignored or bypassed, it produces an unsettling relation to the other that in its adversity motivates a kind of responsibility and care for the other that can alter the public sphere.

scholarly journals Use of smartphones in family relationships of university students of the Nacional del Altiplano University of Puno

2019 ◽  
Vol 10 (2) ◽  
pp. 151-159 ◽  
Author(s):  
Yolanda Pari Ccama
Keyword(s):  
Young People ◽  
University Students ◽  
Family Relationships ◽  
Communication Styles ◽  
Face To Face ◽  
Parents And Children ◽  
Deductive Method ◽  
The Face ◽  
Probabilistic Sample ◽  
Relationship Of

The excessive use of Smartphone in young people has caused deterioration in family relationships. The objective of the research was to determine the relationship of the use of the Smartphone with family relationships in university students. The hypothetical deductive method was applied, the research is of a correlational descriptive type, a non-probabilistic sample was used for the convenience of 96 students, the survey technique was applied and as a Likert type questionnaire with 36 items raised by variables, dimensions. and indicators. The results showed that there is a relationship between the use of the Smartphone with family relationships, evidencing the deterioration of the face-to-face interaction between parents and children, poor compliance with family functions of socialization, recreation and affection that young people lack and the communication styles they practice at home are mostly passive. We conclude that the use of Smartphone has a significant positive average relationship with family relationships in university students. The educational institutions and the family must regulate the proper use of the Smartphone in family spaces, avoiding the deterioration of family relationships.

Association between poverty indicators and social relations

2020 ◽  
Vol 28 (3) ◽  
pp. 401-423
Author(s):  
Fruzsina Albert ◽  
Gábor Hajdu
Keyword(s):  
Social Integration ◽  
Social Exclusion ◽  
Social Relations ◽  
Social Relationship ◽  
Social Ties ◽  
Material Deprivation ◽  
Income Poverty ◽  
Representative Data ◽  
Nationally Representative ◽  
Poverty Indicators

We analyse the association between poverty indicators and social relations using nationally representative data from Hungary. We focus on four poverty indicators (the three standard indicators of Eurostat and perceived financial problems) and a rich set of social relationship indicators (18 variables). Material deprivation is the most strongly linked to the measures of social ties and social integration, whereas income poverty is associated the least strongly with them. Although income poverty is probably the most widely used poverty indicator, our results suggest that material deprivation and even subjective poverty reflect better the multidimensional nature of poverty and social exclusion.

scholarly journals Sumud Freedom Camp: Levinas’ Face-to-Face in Praxis

Religions ◽  
2019 ◽  
Vol 10 (4) ◽  
pp. 256
Author(s):  
Robin Podolsky
Keyword(s):  
Well Being ◽  
Relationship Building ◽  
The Other ◽  
The Political ◽  
Human Society ◽  
Direct Experience ◽  
Face To Face ◽  
Political Program ◽  
The Face ◽  
The Subject

In Levinas’s thought, the subject emerges and is founded in relationship with the other, in the face-to-face. In response to other’s summons, the call to respond with discourse, not violence to the vulnerable face of another person, the subject is constituted, and all human society, hence all justice, becomes possible. This relationship, in which the other is always higher than oneself, is complicated by questions of justice and politics. The subject is obliged to respond unreservedly to her neighbor, but what happens when neighbors disagree and the necessity to adjudicate claims arises? This paper describes, based on the author’s direct experience and study, the nonviolent practice of relationship-building initiated at Sumud Freedom camp by diaspora Jews, Palestinians and Israelis who came together in the south Hebron desert hills to form a nonviolent community in which to encounter one another. Initiatives such as Sumud Camp do not represent retreats from the political. They do prioritize the interhuman face-to-face, relationship-building, and they seek to evolve political program based on personal investments in other people’s well-being. Thus, they represent an instance of Levinasian praxis from which a grass new roots politics might emerge.

scholarly journals Dogmatyka prawa wobec politycznej opresji. Czy historia myśli prawnej może nas czegoś nauczyć?

2021 ◽  
Vol 43 (2) ◽  
pp. 201-215
Author(s):  
Andrzej Bator
Keyword(s):  
Critical Theory ◽  
Eleventh Century ◽  
Legal Theory ◽  
The Political ◽  
Legal Practice ◽  
Law And Politics ◽  
The Face ◽  
Theory Of Law ◽  
Investiture Controversy ◽  
Relationship Of

One of the contemporary views formulated and popularized mainly by authors from the socalled critical theory of law is the belief in the inevitable, mutual relationship of law (theory of law and dogmatics of law) and legal practice (adjudication) with politics and the political. This position is strengthened by the observation of contemporary disputes — especially visible in Poland — with the participation of politicians and lawyers: politicians accuse lawyers of political motivation of actions taken to defend the judiciary and the rule of law, while lawyers defend themselves by arguing the need for autonomy of their professional practice, including its apolitical nature. In this text, I explain the arguments of the latter party to the dispute. I choose the dogmatics of law as the field of illustrating the issues raised, since it occupies a special place in the continental legal scholarship, acting as an intermediary between the jurisprudence and legal decision-making practice. I am trying to show — by referring to two examples from general history, i.e. the eleventh-century investiture controversy and the nineteenth-century debate in the background of the German reunification idea — that law and politics (lawyers and politicians) have always been forced to compete and cooperate with each other. Thus, it confirms the thesis of the critical theory of law. At the same time, however, I try to show that the legal community had the ability to “learn” from the political disputes of the past, which led to the formation of independent jurisprudence and legal practice in the face of current politics, and thus also to apoliticality. What is more, I argue that such an apolitical nature is a condition for the survival of legal culture in its present shape — and here, my path diverges from the critical legal theory claims. However, in my opinion, the contemporary arguments made within this theory about the political science of law and jurisprudence should be treated with all seriousness — as another experience from which our community, as one can hope, will be able to draw informative conclusions.

Levinas on God and the Trace of the Other

2018 ◽  
pp. 320-342
Author(s):  
Michael L. Morgan
Keyword(s):  
The Self ◽  
The Other ◽  
Religious Texts ◽  
Face To Face ◽  
Normative Force ◽  
Interpersonal Experience ◽  
Divine Transcendence ◽  
The Face ◽  
Relationship Of ◽  
The Relationship

Levinas takes the face-to-face relationship between each subject and every other particular person to be a relationship of the self with transcendence. He believes this dimension of our interpersonal experience is represented in traditional religious and theological texts by the relationship with the divine or God. This paper explores how Levinas’s appropriation of the Cartesian expression “the idea of infinity” introduces this divine character of the face-to-face and how Levinas goes on to develop and enrich this association of the face-to-face, its ethical character, and divine transcendence. Levinas takes the divinity of the face-to-face to refer to the universality, objectivity, normative force, and motivational attraction of the sense of responsibility he believes is foundational for human experience. In short, for Levinas, the divinity associated with morality in traditional religious texts refers to the normative weight and psychological appeal of ethics itself.

scholarly journals Being a nurse after having been a nursing student-worker: an approach of social phenomenology

2008 ◽  
Vol 21 (1) ◽  
pp. 17-23 ◽  
Author(s):  
Maria Lucia Alves de Sousa Costa ◽  
Miriam Aparecida Barbosa Merighi ◽  
Maria Cristina Pinto de Jesus
Keyword(s):  
Social Relationship ◽  
Nursing Student ◽  
Qualitative Approach ◽  
Methodological Framework ◽  
Educational Organizations ◽  
Face To Face ◽  
Phenomenological Sociology ◽  
The Face ◽  
Student Workers ◽  
Social Phenomenology

OBJECTIVE: To understand the transition from being a nurse after having been a nursing student-worker in the face-to-face relationship with other nurses from conventional graduation. METHODS: This is a study using qualitative approach founded on the Phenomenological Sociology proposed by Alfred Schutz. Fifteen interviews were carried out, of which eight were performed with nursing student-workers, and seven with nurses who underwent conventional graduation and held supervision or leader positions in nursing units. The reports were analyzed according to this theoretical-methodological framework. RESULTS: Being a nurse after having been a nursing student-worker in a world with other nurses means experiencing a transformation in not only one's everyday routines, but also one's inner being, behavior, and social relationship. CONCLUSIONS: There is a need for educational organizations and hospital institutions to invest in continuous education with a view to look carefully at nursing student-workers who are studying to become a nurse.

Perfect Happiness and the Resurrection of the Body

1980 ◽  
Vol 16 (1) ◽  
pp. 29-35 ◽  
Author(s):  
John Morreall
Keyword(s):  
Direct Relationship ◽  
The Body ◽  
Christian Tradition ◽  
Face To Face ◽  
Beatific Vision ◽  
Traditional Notion ◽  
The Face ◽  
Relationship Of

Although not a great deal has been said about heaven in the Christian tradition, it is part of the traditional notion of heaven that the blessed are in a condition of perfect happiness. In this life we can be happy to a certain degree, but mixed with earthly happiness is disappointment, frustration, and even sorrow. In heaven, by contrast, there is no sadness, nothing is lacking, happiness is complete. The usual way of explaining this perfect happiness is in terms of the ‘beatific vision’ – the face to face relationship of knowing and loving God which the blessed enjoy. On earth we experience only finite objects; nothing that we come to know ever completely satisfies our desire to know, and nothing that we love ever completely satisfies our will. But in the beatific vision we shall be in a direct relationship with the infinite God, who in his boundless perfection will completely ‘fill up’ our capacities to know and love. As the completely adequate object of these capacities, God will make us perfectly happy. As Aquinas puts it, ‘…But if God alone were seen, who is the fount and source of all being and of all truth, he would so fill the natural desire for knowledge that nothing else would be desired, and the seer would be completely happy.’

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