Zeitschriftenartikel: „Encounters with others“

1

Berry, Ellen, und Gabriele Schwab. „Fictional Encounters with Fiction's Others“. NOVEL: A Forum on Fiction 31, Nr. 2 (1998): 278. http://dx.doi.org/10.2307/1346209.

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Tolley, David C. „Aesthetic christology and medical ethics: the status of Christ's gaze in care for the suffering“. Scottish Journal of Theology 61, Nr. 2 (Mai 2008): 158–72. http://dx.doi.org/10.1017/s0036930608003931.

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AbstractThis article seeks to offer an alternative to traditional understandings of how doctrine can inform the ways that medical professionals and others care for people who suffer. Placing traditional christological reflections in conversation with an aesthetically generated christology, I consider how the beauty of encounter can shape us. First, I consider how encounters in general can shape us, and then I reflect in particular upon how encounters with Christ, as construed by Hans Urs Von Balthasar, can shape us. I suggest that personal encounters shape us by forcing us to cross stories with others and by affecting us at the level of personal desire. Then, I articulate how an encounter with Christ – especially with Christ's questioning, liberating gaze as described by Von Balthasar – can motivate people to approach others with this same gaze. Lastly, I focus upon how caregivers can embody Christ's gaze at the bedside in acknowledgement, intimacy, communion and respectful silence with those who suffer.

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Modell, Judith, und Stuart B. Schwartz. „From Ethnographies to Encounters: Differences and Others“. Journal of Interdisciplinary History 27, Nr. 3 (1997): 481. http://dx.doi.org/10.2307/205916.

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4

Versluis, Arthur. „Polemical Encounters: Esoteric Discourse and Its Others“. Aries 10, Nr. 2 (2010): 283–86. http://dx.doi.org/10.1163/156798910x520656.

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5

Dyrendal, Asbjørn. „Polemical Encounters: Esoteric Discourse and Its Others“. Numen 55, Nr. 4 (2008): 479–80. http://dx.doi.org/10.1163/156852708x310563.

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6

Opotow, Susan, und Timothy J. Luke. „Narrative encounters and changing perceptions of others.“ Peace and Conflict: Journal of Peace Psychology 19, Nr. 3 (August 2013): 219–21. http://dx.doi.org/10.1037/a0033882.

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7

Wuthnow, Julie. „Strange Encounters: Embodied Others in Post- Coloniality“. Sociological Research Online 7, Nr. 4 (November 2002): 75–76. http://dx.doi.org/10.1177/136078040200700401.

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8

Söderlund, Magnus, und Jan Mattsson. „Thinking about service encounters boosts talking about them“. Journal of Consumer Marketing 36, Nr. 4 (10.06.2019): 506–15. http://dx.doi.org/10.1108/jcm-04-2018-2655.

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Purpose This paper aims to examine the impact of thinking about an event as an antecedent to subsequent talk about this event with others (i.e. word-of-mouth). Thinking has been a neglected variable in word-of-mouth research, despite the fact that several conceptual arguments indicate that thinking is likely to enhance talking. Here, the thinking–talking association is examined in the context of service encounters. Design/methodology/approach Data were collected with a critical incident method, and the main variables were measured with questionnaire items. Findings Thinking about a service encounter – after it has been completed – had a positive influence on subsequent talk to others about the encounter. The association was mediated by the memorability of the service encounter and the extent to which what had happened had been subject to rehearsal with the purpose of telling others about it. In addition, with respect to antecedents of consumer thinking, the results indicate that service encounter incongruity had a special role in why the consumer thinks about encounters after they have been completed. Originality/value The findings should be seen in relation to the dominant position of customer satisfaction as an antecedent to word-of-mouth in the existing literature. The present results, however, indicate that satisfaction’s contribution to the variation in talking about the encounter was modest.

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Van Wilgenburg, Ellen, Johanna Clémencet und Neil D. Tsutsui. „Experience influences aggressive behaviour in the Argentine ant“. Biology Letters 6, Nr. 2 (30.09.2009): 152–55. http://dx.doi.org/10.1098/rsbl.2009.0616.

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All animals interact with conspecifics during their life, and nearly all also display some form of aggression. An enduring challenge, however, is to understand how the experiences of an individual animal influence its later behaviours. Several studies have shown that prior winning experience increases the probability of initiating fights in later encounters. Using behavioural assays in the laboratory, we provide evidence that, in Argentine ants ( Linepithema humile ), the mere exposure to an opponent, without the encounter escalating to a fight, also increases the probability that it will display aggression in later encounters. Argentine ant workers differ in their propensity to attack non-colonymates, with some ants repeatedly aggressive and others consistently more docile. Although 78 per cent of the workers were consistent in their behaviour from one encounter to the next, workers that did change their behaviour after an encounter with a non-colonymate more often changed from non-aggressive to aggressive, rather than the reverse. Surprisingly, a single encounter with a non-colonymate increased a worker's propensity to fight in encounters up to a week later. An encounter with a non-colonymate also increased the probability that a worker would attack ants from a colony that it had not previously encountered. Thus, these interactions lowered the overall aggression threshold, rather than stimulating a specific aggressive response to a particular foreign colony. Finally, our data suggest that aggression towards non-colonymates increases with age.

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Chapa, Olga, María del Carmen Triana und Pamela Gu. „Relying on second opinions for potentially racist encounters“. Equality, Diversity and Inclusion: An International Journal 39, Nr. 2 (01.01.2020): 219–34. http://dx.doi.org/10.1108/edi-09-2019-0242.

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Purpose The purpose of this paper is to examine how employees’ perceptions and the perceptions of others close to them influence employee reactions to perceived racial discrimination at work. Design/methodology/approach Integrating the interactional model of cultural diversity (IMCD) with signaling theory, this study examines how others close to an employee can influence employee job satisfaction and turnover in response to potentially racist encounters. The research question is tested using a field study. Findings Results from a field study of paired participants (surveying the employee plus a paired participant who knew them well) showed that employees’ reactions to perceived racial discrimination are influenced by the perceptions of others close to them. For employees who perceive low discrimination, job satisfaction is lower when others close to them perceive high discrimination against the employee. While the probability of turnover for employees who perceive low discrimination is similar whether paired participants perceive low or high discrimination, their probability of turnover is highest when both they and the other person perceive high racial discrimination against the employee. Research limitations/implications Suggestions are provided to avoid the appearance and/or practice of discriminatory acts. Originality/value This paper integrates the influence of others close to employees in the IMCD diversity climate, individual career outcomes and organizational effectiveness.

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Schmitz, Cheryl Mei-ting. „Significant Others: Security and Suspicion in Chinese-Angolan Encounters“. Journal of Current Chinese Affairs 43, Nr. 1 (März 2014): 41–69. http://dx.doi.org/10.1177/186810261404300103.

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The sense of mystery around Chinese presences in Angola impels researchers to understand not only the empirical details of economic transactions and diplomatic partnerships but also the various ways in which the actors involved make sense of a novel social, political, and economic configuration. By drawing several ethnographic portraits of the social practices and discursive strategies at play in Chinese–Angolan relations, I show how, in a context of mutual uncertainty and suspicion, appeals to “security” play a central role. Instead of viewing Chinese and Angolans as two separate groups with opposed interests and lack of communication between them, I explore how participation in a shared context generates common modes of explanation. Moreover, I propose a parallel analysis of state-level negotiations alongside everyday social encounters to consider how a political economic partnership between China and Angola is lived through the everyday negotiations of Chinese and Angolan residents in Luanda.

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Meaney, S. „Book Review: Strange Encounters: Embodied Others in Post-Coloniality“. Feminist Theory 2, Nr. 2 (01.08.2001): 250–52. http://dx.doi.org/10.1177/146470010100200212.

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Çelik, Ayşe Betül, und Zeynep Gülru Göker. „Dialogue in polarized societies: women’s encounters with multiple others“. New Perspectives on Turkey 64 (10.02.2021): 31–54. http://dx.doi.org/10.1017/npt.2020.36.

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AbstractBased on the analysis of a meeting with nineteen women from civil society with diverse backgrounds, invited to discuss what has gone wrong in Turkey’s Kurdish peace process and what women can do for peace in a highly polarized atmosphere, this article explores women’s dialogue in a conflict situation. With insights from deliberative and agonistic perspectives, the article shows that in a multiple-identity conflict, topical shifts in dialogue are accompanied by shifting alliances. The search for mutual definitions on conflictual issues renders the deliberation of sensitive issues difficult, so women circumvent polarizing discourses through indirect and covert language. However, the discussion of gender-based experiences with direct, contestational language helps women underline shared issues and address resentments. Dialogue’s transformative potential also depends on the existence of trust and an intersectionality perspective for which further dialogic initiatives should develop strategies.

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Dunér, David. „The cultural semiotics of African encounters: Eighteenth-Century images of the Other“. Semiotica 2020, Nr. 232 (25.02.2020): 103–46. http://dx.doi.org/10.1515/sem-2019-0030.

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AbstractThis a contribution to the cultural semiotics of African cultural encounters seen through the eyes of Swedish naturalists at the end of the eighteenth century. European travellers faced severe problems in understanding the alien African cultures they encountered; they even had difficulty understanding the other culture as a culture. They were not just other cultures that they could relate to, but often something completely different, belonging to the natural history of the human species. The Khoikhoi and other groups were believed by Europeans to be, from their perspective, the most distant culture. The Linnaean disciple Anders Sparrman and others, however, tried to transcend this cultural gap, and used their cognitive resources, such as empathy and intersubjectivity, in order to understand the alien culture they encountered.The aim of this paper is to unearth the cultural semiosis of African encounters and the intersubjective challenges that human interactions provoke. These encounters not only changed the view the travellers had of the Other, but also changed themselves and their self-perception. The encounter between the Ego and the Other is, however, not static, something predestined by the differences in their cultures, but dynamic, changing according to individual encounters and the actual intersubjective interplay that transform and change the perception of the Other. There are in particular four meaning-making processes and challenges within cultural encounters that are in focus: recognizing cultural complexity; invoking intersubjectivity; determining similarities and dissimilarities; and identifying the Other as a mirror of oneself.The triad of cultures – Ego, Alter, and Alius – can be understood as gradual and changing aspects depending on the actual situation of the encounter and the personal perspectives, interpretations, and behaviour of the thinking subjects involved. Using concrete examples from Southern and Western Africa in the 1770s and 1780s, this study aims to explore this dynamic semiosis. One of the conclusions is that the relation between the Ego and the Alter/Alius is not something only predetermined by the cultures involved and their ideologies, but also depends on the individual thinking subjects and how they use their specific cognitive and semiotic resources, not least their intersubjective abilities, within specific temporal and spatial contexts.

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Speelman, Dr Gé M. „Encounters between Christian and Muslim Women in the Netherlands“. Exchange 39, Nr. 3 (2010): 251–69. http://dx.doi.org/10.1163/157254310x517469.

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AbstractIn this article, I want to explore the different types of encounter that take place between Christian and Muslim women. I will give an example of each type, drawing on my own experience and on the accounts of others. I will subsequently place these encounters in a threefold framework. I want to look at the dialogue between Christian and Muslim women from an organisational, a social political, and a theological framework.

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Sheringham, Olivia, Janetka Platun, Caoimhe McAvinchey und Alison Blunt. „Globe’s encounters and the art of rolling: home, migration and belonging“. cultural geographies 27, Nr. 2 (17.10.2019): 177–99. http://dx.doi.org/10.1177/1474474019879100.

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This article explores the multiple and multifarious encounters of and with Globe, a 1-metre-diameter copper spherical sculpture hosting four cameras that has been rolled by the artist Janetka Platun and others in London, Shrewsbury and Delhi. Situating Globe in relation to Janetka’s art practice and the wider ‘art of rolling’, and extending broader debates about globality, encounter and relational aesthetics, the article argues that Globe’s journeys generated ‘meaningful content’ beyond an aesthetic moment of interaction by inspiring people to share stories, ideas and reflections on home, migration and belonging through their encounters with her. Globe’s encounters were inspired by curiosity, often sparked by her materiality, mobility and ‘globe-ness’. Rather than merely act as a prompt for people to reflect on home, migration and belonging, Globe has also been marked by her own journeys and encounters, reflecting their unpredictable and often transformative nature.

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JOHNSON, RONALD R. „A missing element in reports of divine encounters“. Religious Studies 40, Nr. 3 (11.08.2004): 351–60. http://dx.doi.org/10.1017/s0034412504006948.

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Many people claim to have had direct perceptual awareness of God. William Alston, Richard Swinburne, Gary Gutting, and others have based their philosophical views on these reports. But using analogies from our encounters with humans whose abilities surpass our own, we realize that something essential is missing from these reports. The absence of this element renders it highly unlikely that these people have actually encountered a divine being.

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Hinderaker, Eric, Martin Daunton, Rick Halpern und Michael Leroy Oberg. „Empire and Others: British Encounters with Indigenous Peoples, 1600-1850“. Journal of American History 87, Nr. 3 (Dezember 2000): 1005. http://dx.doi.org/10.2307/2675300.

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Sloan, David. „Empire and Others: British Encounters with Indigenous Peoples, 1600–1850“. History: Reviews of New Books 28, Nr. 2 (Januar 2000): 64. http://dx.doi.org/10.1080/03612759.2000.10525377.

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Wilson, Kathleen, Martin Daunton und Rick Halpern. „Empire and Others: British Encounters with Indigenous Peoples 1600-1850“. Albion: A Quarterly Journal Concerned with British Studies 32, Nr. 4 (2000): 719. http://dx.doi.org/10.2307/4053695.

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Gubrium, Aline. „Digital Storytelling as a Method for Engaged Scholarship in Anthropology“. Practicing Anthropology 31, Nr. 4 (01.09.2009): 5–9. http://dx.doi.org/10.17730/praa.31.4.6n60q02x710l6477.

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Technology…is not simply an adjunct to business-as-usual; it becomes a defining quality of our culture as researchers. As such, we might do well to devote more of our energies to studying ourselves as we study others (Tedlock 2005). In other words, we need to turn our observational skills on the encounters we ourselves create; we must observe not only what happens when "we" encounter "them," but also what happens to us when we mediate those encounters via a particular kind of technology that has the capacity to transform both our way of seeing and our way of understanding the world (Angrosino 2007:119).

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Konigsburg, Joyce Ann. „Conditions for Encounters with Ultimacy Across Religious Boundaries“. Open Theology 4, Nr. 1 (01.09.2018): 422–27. http://dx.doi.org/10.1515/opth-2018-0033.

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Abstract Simply reading sacred texts across religious boundaries rarely achieves an “aha moment” or an encounter with ultimacy. The possibility of engaging with ultimacy requires establishing some necessary conditions. Any attempt to compel an experience results in false spiritual encounters rather than permitting authentic ones to occur. Therefore, a balance is necessary between being open to the possibility of a religious experience and seeking, but not forcing, an encounter with ultimacy. Placing oneself in a prayerful or spiritual state, for example, achieves the potential for encountering ultimacy by actively reading and meditating on various traditions’ sacred texts. These diverse writings relate others’ encounters with ultimacy and reveal multiple perspectives and imaginative descriptions of the transcendent. An encounter with ultimacy entails an open, willing, prayerful demeanor, intellectual curiosity, a rich imagination regarding divine imagery, and a sincere effort at understanding such a religious experience. A Christian contemplative process known as Lectio Divina satisfies many of these requirements. The method is general and flexible enough to utilize with sacred texts across religious boundaries; it invites a person to slow down, read, pay attention, respond with wonder, and humbly submit to the transforming presence and revelation of ultimate reality.

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Homerin, Th Emil. „Close Encounters of the Sufi Kind“. Journal of Sufi Studies 6, Nr. 1 (06.07.2017): 117–32. http://dx.doi.org/10.1163/22105956-12341297.

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In a well-known story, ʿUmar Ibn al-Fāriḍ appears to ʿUmar al-Suhrawardī in Mecca during the Hajj with good news from the Unseen world. The two Sufi masters later meet again, and al-Suhrawardī invests Ibn al-Fāriḍ’s sons and others with the khirqah, or Sufi robe. Despite the wondrous elements in this account, new evidence suggests that much of this story is true. The proof texts are two poems by Muḥammad Ibn al-Khiyamī, and they underscore the value of poetry, particularly the ikhwāniyyāt, or verse exchanged between friends and colleagues, as a vital source for the social history of Islamic mysticism at that time.

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Bonnell, Jennifer, und Roger I. Simon. „'Difficult' exhibitions and intimate encounters“. Museum and Society 5, Nr. 2 (10.04.2015): 65–85. http://dx.doi.org/10.29311/mas.v5i2.97.

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Over the last thirty years museums around the world have shown an increased willingness to take on what is often characterized as ‘difficult subject matter.’ Absent in Anglophone museum studies literature, however, is a sustained discussion on what it is about such exhibitions that render them ‘difficult’ and, most important, what can be achieved by making painful histories public. This paper sets out to stimulate such discussion, illustrating the relevance of our concerns within the context of a comparative analysis of two recent Swedish exhibitions: The Museum of World Culture’s No Name Fever: AIDS in the Age of Globalization; and Kulturen’s Surviving: Voices from Ravensbrück. Very divergent in their presentation strategies and in the type of information presented, these exhibitions attempt to position their viewers in relation to violence and suffering of ‘others’ distant in time, place, or experience. We conclude by discussing the ways in which public history might animate a critical historical consciousness, a way of living with and within history as a never-ending question that constantly probes the adequacy of the ethical character and social arrangements of daily life.

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Vivitsou, Marianna. „Constructing Identities in Online Encounters“. International Journal of Teacher Education and Professional Development 2, Nr. 1 (Januar 2019): 12–29. http://dx.doi.org/10.4018/ijtepd.2019010102.

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This article examines digital storytelling practices of 12-15-year-old students from Finland and Greece. In online settings, students construct virtual selves through video and text-based interactions with peers and, thus, perform identity work using English as the language of communication. This study examines digital storytelling as space of intertextuality where different speakers' utterances resignify the context of learning. The authors apply inductive analysis of interview data and a multimodal approach to digital stories as combinations of semiotic systems in order to link with a dynamic digital literacy. Findings indicate that the students use an impersonal, scientific-like style to explain how a chemical reaction happens in some stories. In others, they place the focus on human relationships with body language and gesture adding a personal style. However, rather than language, it is the way the story is performed and acted out that authenticates student work. This bears implications for both the teaching of English and the design of digital storytelling aiming for web-based peer exchanges.

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Barton, David G. „C.G. Jung and the indigenous psyche: two encounters“. International Journal of Jungian Studies 8, Nr. 2 (03.05.2016): 75–84. http://dx.doi.org/10.1080/19409052.2016.1140066.

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ABSTRACTIn The Lament of the Dead, James Hillman quotes Foucault as saying there are two ways to escape ‘the box of contemporary thinking’. One path lies through erudition, the other through the indigenous experience. While the history of Jung's ideas has been thoroughly explored, we understand little about his encounters with indigenous people in the American Southwest. For example, the literature on his visit to Taos Pueblo is riddled with misleading information. Part of the problem begins with Jung's own confusion regarding his contact at Taos with Antonio Mirabal. Not only did Jung wrongly believe that Mirabal was an ‘Indian chief’; he misspelled and mistranslated his Tiwa name, Ochwiay Biano. Although the encounter could be described (at one level) as superficial, Jung refers to it as one of the most important experiences of his life. This paper will explore what Jung seems to have encountered in Taos, and the ways his experience were orchestrated by the unseen presence of others (including Mabel Dodge Lujan, D.H. Lawrence, and Jaime de Angulo). Archival records and news accounts from the 1920s show that although Jung imagined he was meeting face to face with a ‘primitive' who still lived in the world of ‘participation mystique’, Mirabal was a gifted Native American impresario who later visited one American president and turned down an invitation to visit a second. I argue that the complex of colonialism surrounding Jung's relationship with Mirabal has infected subsequent encounters between the Jungian tradition and indigenous people.

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Machin, David, und Paul Cobley. „Ethical food packaging and designed encounters with distant and exotic others“. Semiotica 2020, Nr. 232 (25.02.2020): 251–71. http://dx.doi.org/10.1515/sem-2019-0035.

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AbstractThere has been criticism of how Fair-Trade products represent workers in remote parts of the world where packaging offers an encounter with distant others which romanticizes and homogenizes them as a pre-modern form of ethnicity. Such workers are shown as always engaged in authentic, simple, honest decontextualized manual labor. And they are depicted as highly appreciative of, and empowered by, the act of ethical shopping. This paper shows that a close social semiotic analysis of Fair-Trade packaging reveals a different set of meanings which sit alongside the decontextualized ones. Designs integrate these workers into more contemporary kinds of modernist, rational, design chic, which communicates its own kind of honesty and authenticity. We consider how this, too, shapes how such consumers encounter distant others and its consequence for the meaning of the act of ethical shopping, where consumers can buy into moral alignment offered by products.

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James, Leighton. „Travel Writing and Encounters with National ‘Others’ in the Napoleonic Wars“. History Compass 7, Nr. 4 (Juli 2009): 1246–58. http://dx.doi.org/10.1111/j.1478-0542.2009.00620.x.

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Almeida, Shana. „Mythical encounters: challenging racism in the diverse city“. International Journal of Sociology and Social Policy 39, Nr. 11/12 (14.10.2019): 937–49. http://dx.doi.org/10.1108/ijssp-11-2018-0198.

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Purpose The purpose of this paper is to situate the idea that the City of Toronto is a leader on addressing issues of diversity, racism and democracy within the context of diversity discourse and the racial norms that are incited by it. Design/methodology/approach A genealogy and critical discourse analysis of City of Toronto documents from 1975 to 2017 involving consultations with racial Others on issues of diversity, race and/or racism was conducted. Findings The author shows how the specific racial norms that continue to make up diversity discourse as “truth” in the City of Toronto are reproduced through the commodification of racial Others and the re-framing of their racial claims, to re-generate the narrative of the diverse City of Toronto where all are welcome to participate and belong. Practical implications Implications for senses of place are discussed. Originality/value This paper adds critical depth to understanding increased participation of racialised communities as a mechanism for achieving socio-political change in government and non-government institutions. Initiated in a local context, the findings of this paper are intended to contribute to a global reservoir of critical knowledge on diversity, race, democracy, political participation and power.

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Jawa, Konstantinus Frederikus. „Pendidikan Demokrasi, Persaudaraan, dan Persatuan Indonesia dalam terang Dokumen Persaudaraan Manusia (2019)“. MELINTAS 35, Nr. 3 (04.03.2021): 279–300. http://dx.doi.org/10.26593/mel.v35i3.4661.279-300.

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Education is a medium to bring people towards enlightenment. Education is meant to foster students or young people to be able to embrace life with maturity in faith, personal resilience, and sensitivity to social situations, especially changes that happen today. The spirit of national democracy in Indonesia can be realised through values education in schools so that these become material for a character building process. Values internalised in the education comprise of respect, care, acceptance, solidarity, appreciation, and sensitivity to the suffering of others. In being compassionate to the suffering others, students are called to come out of their comfort zones and to get involved with people who suffer and are in need, especially those who are victims of injustice due to the system in the society. The cultivation of human compassion can be carried on by promoting fraternity, that is, through the real encounters with people of different backgrounds, religions, races, and ethnicities. Building human fraternity in education asks that students are fostered to exercise dialogue of life and are given opportunities to encounter others in living communication. Through the real encounters, they may sense the actual changes in the social reality so that education is not limited to scientific achievements, but touches their affective and psychomotor aspects as well.

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Vandevoordt, Robin. „Moral cosmopolitanism and the everyday life: how students encounter distant others“. Media, Culture & Society 40, Nr. 2 (27.04.2017): 195–210. http://dx.doi.org/10.1177/0163443717704999.

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While moral cosmopolitanism has been at the heart of many theoretical debates for decades if not centuries, empirically driven analyses have only comparably recently fed into a growing body of literature. Most of these recent studies have successfully mapped the discourses, dispositions and affects through which individual actors interpret and experience their encounters with distant others. This article seeks to contribute to this line of empirical research by exploring the everyday situations and spheres in which these discourses and dispositions are embedded. In doing so, this study draws on a qualitative analysis of 19 students’ encounters with distant others, through both a 10-day diary on their media use and in-depth individualised interviews.

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Parish, Helen. „“None of Them Could Say They Ever Had Seen Them, but Only Had It from Others”: Encounters with Animals in Eighteenth-Century Natural Histories of Greenland“. Animals 10, Nr. 11 (03.11.2020): 2024. http://dx.doi.org/10.3390/ani10112024.

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The pages of early modern natural histories expose the plasticity of the natural world, and the variegated nature of the encounter between human and animal in this period. Descriptions of the flora and fauna reflect this kind of negotiated encounter between the world that is seen, that which is heard about, and that which is constructed from the language of the sacred text of scripture. The natural histories of Greenland that form the basis of this analysis exemplify the complexity of human–animal encounters in this period, and the intersections that existed between natural and unnatural, written authority and personal testimony, and culture, belief, and ethnography in natural histories. They invite a more nuanced understanding of the ways in which animals and people interact in the making of culture, and demonstrate the contribution made by such texts to the study of animal encounters, cultures, and concepts. This article explores the intersection between natural history and the work of Christian mission in the eighteenth century, and the connections between personal encounter, ethnography, history, and oral and written tradition. The analysis demonstrates that European natural histories continued to be anthropocentric in content and tone, the product of what was believed, as much as what was seen.

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Pihlaja, Beau. „Inventing Others in Digital Written Communication: Intercultural Encounters on the U.S.-Mexico Border“. Written Communication 37, Nr. 2 (24.01.2020): 245–80. http://dx.doi.org/10.1177/0741088319899908.

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At a multinational company, daily written communication between staff, supervisors, customers, and suppliers is frequently conducted using digital tools (e.g., emails, smartphones, and texting applications) often across multiple nationally, linguistically, and conceptually defined borders. Determining digital tools’ impact on intercultural encounters in professional environments like these is difficult but important given the sheer volume of digital contact in technical and professional environments and the ongoing global struggle to broker peace and productivity amid communities’ many perceived differences. Using examples drawn from a case study of binational manufacturing sister companies, I build on recent work in professional, networked written communication to analyze two WhatsApp exchanges, one between a central study participant and his customer, another between the participant and an employee. This study shows how asynchronous digital communication tools created complex “silences” in writing between participants. In these silences (e.g., a lack of or delayed response to a text) individuals try to explain others’ actions for themselves. Drawing on a combination of third-generation activity theory and Latourian actor-network theory, I show that while explaining others’ actions in writing with whatever cultural shorthand is available may remain a common part of everyday life and research, it can be a poor guide for explaining others’ actions, especially in digital writing. My study shows how research of, and instruction in, digital tool use in intercultural writing contexts requires attention to the material conditions and objectives potentially shaping one’s own as well as others’ composition choices.

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Honisch, Erika Supria. „Encounters with Music in Rudolf II's Prague“. Austrian History Yearbook 52 (05.04.2021): 64–80. http://dx.doi.org/10.1017/s0067237821000126.

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AbstractThis article uses three well-known members of Rudolf II's imperial court—the astronomer Johannes Kepler, the composer Philippe de Monte, and the adventurer Kryštof Harant—to delineate some ways music helped Europeans understand identity and difference in the early modern period. For Kepler, the unfamiliar intervals of a Muslim prayer he heard during the visit of an Ottoman delegation offered empirical support for his larger arguments about the harmonious properties of Christian song and its resonances in a divinely ordered universe. For Harant, listening and singing were a means of sounding out commonalities and differences with the Christians and Muslims he encountered on his travels through the Holy Land. Monte sent his music across Europe to the English recusant William Byrd, initiating a compositional exchange that imagined beleaguered Bohemian and English Catholics as Israelites in exile, yearning for Jerusalem. Collectively, these three case studies suggest that musical thinking in Rudolfine Prague did not revolve around or descend from the court or sovereign; rather, Rudolf II's most erudite subjects listened, sang, and composed to understand themselves in relation to others.

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Soares, Benjamin. „REFLECTIONS ON MUSLIM–CHRISTIAN ENCOUNTERS IN WEST AFRICA“. Africa 86, Nr. 4 (24.10.2016): 673–97. http://dx.doi.org/10.1017/s0001972016000619.

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ABSTRACTAmong historians, social scientists and scholars of religion there has been increased recognition of the importance of studying Islam and Christianity in Africa not separately but rather together as lived religions in dynamic interaction over time. In this article, I trace how scholars have arrived at such a point and consider some of the challenges of conducting research on religious encounters, and particularly those associated with studying Islam and Christianity, Muslims and Christians together. I frame this discussion in terms of some of the theoretical and methodological issues at stake in advancing the study of religious encounters in Africa and draw from my own research and the work of others on the topic, particularly in West Africa, to reflect upon how this important field of inquiry has developed and what it has accomplished.

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Wilson, Warner, und Wilma Henzlik. „Reciprocity of Liking following Face-to-Face Encounters with Attractive and Unattractive others“. Psychological Reports 59, Nr. 2 (Oktober 1986): 599–609. http://dx.doi.org/10.2466/pr0.1986.59.2.599.

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48 male and female students in introductory psychology engaged in a get acquainted conversation with a confederate of the opposite sex. After the conversation, the experimenter asked each person to rate the other and indicated that they would then see each other's ratings as a part of the acquaintance process. Immediately after the first ratings were exchanged, however, the experimenter asked both subjects for a second confidential rating. According to prior instructions, the confederate gave either positive (7 to 9) or negative (3 to 6) preliminary ratings. The second rating, which was of liking, showed a strong tendency for the subjects to reciprocate the favorability of the first ratings made of them by the confederate. Attractive more than unattractive confederates were better liked. In contrast to previous research, however, data showed no tendency for subjects to respond more strongly to positive or negative feedback from an attractive rather than from an unattractive other.

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Laurant, Jean-Pierre. „Olav Hammer, Kocku von Stuckrad, (éds.) Polemical Encounters, Esoteric Discourses and its Others“. Archives de sciences sociales des religions, Nr. 142 (01.06.2008): 191–321. http://dx.doi.org/10.4000/assr.15463.

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Lysecki, David, Daryl Bainbridge, Tracy Akitt, Georgia Georgiou, Ralph M. Meyer und Jonathan Sussman. „Feasibility of a child life specialist program for oncology patients with minor children at home: Demand and implementation.“ Journal of Clinical Oncology 39, Nr. 28_suppl (01.10.2021): 28. http://dx.doi.org/10.1200/jco.2020.39.28_suppl.28.

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28 Background: Up to 24% of adult oncology patients have minor children at home. Children may experience emotional problems, somatic complaints, social isolation, depression, and post-traumatic stress as a result. Typical support networks often fail to meet the needs of these families. To address this gap, an innovative Child Life Specialist (CLS) program for patients with minor children at home was offered at a tertiary oncology center. Methods: To understand the feasibility of this program, we examined the demand for and implementation of the CLS program over its initial 10 months. Demand was characterized using administrative data (referred patient/family demographics, referral details, and disease/treatment characteristics). Implementation was described through encounter data (audience, type of visit, interventions provided, time for preparation, and time of direct interaction for each encounter). Results: The program received 100 referrals, 93 of whom accessed the program. Patients were most often female (66%) with a median age of 45 years (range: 19 to 72). 81% were parents of minor children, 10% grandparents, and 9% other. Families predominantly had multiple children (98%), most commonly school-aged (ages 5-9, 39%; 10-14, 37%). 53% of families had two birth parents co-parenting in the same household; the remainder had alternate parent/living scenarios. Most referrals came from social work (57%). Median time from diagnosis to referral was 79 days (range: 9d-6.5y). Breast cancer (26%) was the most common diagnosis, followed by gastrointestinal (19%) and hematologic (16%). Cancer phase at referral was defined as at new diagnosis (within 30d, 18%), undergoing treatment with curative intent (20%), undergoing treatment with palliative intent (39%), at end of life (within 30d, 16%) and after death/bereavement (5%). 1 patient (1%) did not have cancer. The CLS recorded 257 unique encounters. 55% of encounters included patients, 40% non-patient parents, 21% children, and 21% others. 75% were individual encounters, while 25% were group encounters. 95% of encounters that included children also included an adult. Phone calls were the most frequent encounter type (43%), but hospital visits consumed the largest proportion of recorded CLS time (38%). Mean encounter time (all visit types) included 20min for preparation and 51min of direct interaction. CLS interventions included: guidance on talking with children (67% of encounters), providing resources (37%), diagnostic teaching (21%), end-of-life support (18%), discussing change in status (10%), grief (8%), and emotional expression (4%). Conclusions: This study characterized the demand for this program and described its implementation over the pilot period. This period occurred during the Covid-19 pandemic, which dramatically altered healthcare and family visitation, likely influencing the results of this study.

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Maria Correia Loureiro, Sandra, Hans Rüdiger Kaufmann und Samuel Rabino. „Intentions to use and recommend to others“. Online Information Review 38, Nr. 2 (25.02.2014): 186–208. http://dx.doi.org/10.1108/oir-01-2012-0100.

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Purpose – In an online banking context this study seeks to explore the relation between the relationship marketing factors of customer intentions to continue to use services and to recommend these services to others, and the technology acceptance factors of self-control, usefulness, customer value, technology-based service encounter satisfaction and reputation. Innovatively this study also compares the proposed model in two countries, Portugal and Austria. Design/methodology/approach – Derived from a review of previous literature, a survey was developed and data were collected using the online survey service of universities in two countries, Portugal and Austria. The partial least squares approach was employed to test the hypotheses. Findings – The findings showed that self-control and usefulness are important antecedents of customer value delivery. Furthermore perceptions of online bank reputation were enhanced by the satisfaction derived from positive customer encounters with online banking services. Unlike the Portuguese, Austrians' perceptions of bank reputation did not significantly influence their intention to continue to use or their propensity to recommend online banking to others. Originality/value – Based on literature which suggests that constructs such as customer value, trust, satisfaction and reputation are inter-related to the technology acceptance model, this paper extends earlier theoretical frameworks and is the first study to incorporate relationship marketing constructs into a model examining intention to use, and recommending online banking services. The study also differentiates the model in two countries that represent different business and cultural settings: Portugal and Austria.

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Vacarr, Barbara. „Voices Inside Schools: Moving Beyond Polite Correctness: Practicing Mindfulness in the Diverse Classroom“. Harvard Educational Review 71, Nr. 2 (01.07.2001): 285–96. http://dx.doi.org/10.17763/haer.71.2.n8p0620381847715.

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Much of the diversity work on college campuses has focused on training multiculturally competent teachers and on transforming the curriculum to embody multiculturalism. Nevertheless, a gap remains between conceptual understandings of diversity work and teachers' abilities to respond to challenging moments of encounters with difference. Drawing on her own experience, Barbara Vacarr analyzes a pivotal and tension-filled moment of encounter that took place in a graduate course examining the dangers of remaining silent in the face of others' oppression. The author suggests that multicultural competence requires leaving behind the elevated position of teacher and confronting one's own fear of vulnerability and ineptitude. Vacarr's experience with the practice of Buddhist meditation provides a strategy for entering both the interpersonal encounter of the classroom and an intrapersonal encounter with oneself. (pp. 285-295)

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Shipman, Hannah, Srikant Sarangi und Angus J. Clarke. „Accounts of consent: Orienting to self-other relations regarding motivations to participate in cancer bio-banking“. Communication and Medicine 11, Nr. 1 (16.03.2015): 69–84. http://dx.doi.org/10.1558/cam.v11i1.17324.

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The motivations of those who give consent to bio-banking research have received a great deal of attention in recent years. Previous work draws upon the notion of altruism, though the self and/or family have been proposed as significant factors. Drawing on 11 interviews with staff responsible for seeking consent to cancer bio-banking and 13 observations of staff asking people to consent in routine clinical encounters, we investigate how potential participants are oriented to, and constructed as oriented to, self and other related concerns (Author 2007). We adopt a rhetorical discourse analytic approach to the data and our perspective can be labelled as ‘ethics-in-interaction’. Using analytic concepts such as repetition, extreme case formulation, typical case formulation and contrast structure, our observations are three-fold. Firstly, we demonstrate that orientation to ‘general others’ in altruistic accounts and to ‘self’ in minimising burden are foregrounded in constructions of motivation to participate in cancer bio-banking across the data corpus. Secondly, we identify complex relational accounts which involve the self as being more prominent in the consent encounter data where the staff have a nursing background whereas ‘general others’ feature more when the staff have a scientific background. Finally, we suggest implications based on the disparities between how participants are oriented in interviews and consent encounters which may have relevance for developing staff’s reflective practice.

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Cockain, Alex. „De-fusing and re-fusing face-to-face encounters involving autistic persons in Hong Kong“. Tizard Learning Disability Review 26, Nr. 1 (02.02.2021): 34–42. http://dx.doi.org/10.1108/tldr-06-2020-0011.

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Purpose This article documents accounts of the tactics parents and siblings of autistic persons in Hong Kong deploy to manage social encounters. This article aims to consider the impact of such tactics and their enmeshment with factors that combine to limit satisfactory outcomes and outlines a project intent upon contriving dialogue between persons. Design/methodology/approach This qualitative project elicited stories and accounts (or narratives) produced by persons involved in encounters involving autistic persons. This project also intervened in these encounters. Findings Persons involved in social encounters are de-fused, in the sense of being disconnected. The emotions persons experience through these encounters (e.g. and especially anxiety) remain hidden. Dialogue has the capacity to re-fuse, not only reconnecting but also rejecting unsatisfactory arrangements. Originality/value The dialogue produced in the article may extend beyond the specific circumstances and persons considered, potentially reducing the barriers and distances between autistic persons and others.

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Deutsch Kornblatt, Judith. „On Laughter and Vladimir Solov´ev's Three Encounters“. Slavic Review 57, Nr. 3 (1998): 563–84. http://dx.doi.org/10.2307/2500712.

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Perhaps the most consistent biographical reference to the Russian philosopher Vladimir Solov'ev (1853-1900) concerns his unusual guffaw: “When he laughed, his loud infectious laughter ‘with unexpected, outrageous, and hiccup-like high notes’ would drown out all other voices.” Scholars usually explain this laughter as a sign of Solov‘ev's otherworldly perception and his occasionally inappropriate descent into our mundane realm. Observing this “infectious laughter,” Evgenii Trubetskoi found an explanation in his friend's supposed ethereal character: “He was so nearsighted that he did not see what others saw. Squinting under his thick brows, he could make out items at close range only with difficulty. But when his glance searched into the distance, it seemed to penetrate beyond the surface accessible to our external senses and to see something otherworldly, hidden from all the rest. His eyes shone with some kind of internal light and gazed directly into the soul.” Aleksandr Blok, who claimed to have been greatly affected by a chance meeting with the strange philosopher, called him “pure spirit, as if an image instead of a living man–an outline, a symbol, a sketch.”

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EunwooJoo. „Close Encounters with the Asian Others on the Korean Movie Screen of the 2000s“. Economy and Society ll, Nr. 112 (Dezember 2016): 260–99. http://dx.doi.org/10.18207/criso.2016..112.260.

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Lindner, Rachel, und Maria del Carmen Méndez Garcia. „The Autobiography of Intercultural Encounters through Visual Media: exploring images of others in telecollaboration“. Language, Culture and Curriculum 27, Nr. 3 (02.09.2014): 226–43. http://dx.doi.org/10.1080/07908318.2014.977910.

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Spain, Jana S. „Review ofStrangers in a Strange Lab: How Personality Shapes Our Initial Encounters With Others“. Journal of Social Psychology 150, Nr. 4 (30.06.2010): 419–22. http://dx.doi.org/10.1080/00224545.2010.488185.

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Kim, Seo Young, und Youjae Yi. „Embarrassed customers: the dark side of receiving help from others“. Journal of Service Management 28, Nr. 4 (21.08.2017): 788–806. http://dx.doi.org/10.1108/josm-11-2016-0296.

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Purpose The purpose of this paper is to demonstrate that customer engagement behavior may not always be a positive experience for customers. Specifically, the paper examines the effect of sources of help (employee vs customer) on customer satisfaction, and the underlying mechanism behind such an effect. Design/methodology/approach Three studies were conducted to test the hypotheses, and bootstrapping was used to analyze the proposed mediation and moderation models. Findings The results from the studies demonstrated the effect of sources of help (employee vs customer) on customer satisfaction. Specifically, compared to those who have received help from employees, customers who have received help from other customers showed lower satisfaction toward the firm. The relationship between sources of help and satisfaction was mediated by an affective factor, embarrassment, and a cognitive factor, altruistic motivation. In addition, the relationship between embarrassment and satisfaction was moderated by concern for face. Practical implications Firms should devote more resources toward minimizing customers’ embarrassment during service encounters and demonstrate altruistic motivation to provide voluntary help to lead customers to reciprocate helping. Originality/value The current research provides a new perspective on customer engagement behavior during service encounters. This research highlights the negative outcomes of receiving help from other customers.

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Wojtczak, Adam. „Marian Inspirations for the Culture of Encounter according to Pope Francis“. Poznańskie Studia Teologiczne, Nr. 36 (18.03.2021): 111–35. http://dx.doi.org/10.14746/pst.2020.36.07.

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The culture of encounter is among favourite themes of Pope Francis’s teaching. Nowadays, in the face of ever increasing feeling of ‘spiritual orphanage’, manifested by the disappearance of closeness and tenderness, he calls for Christians to go out and meet with people. At the same time, he points to Mary as the promoter of the culture of encounter. This very article is devoted to Her. I follow in the Pope’s footsteps, who distinguishes three elements of a meeting in the Gospel scene of Mary’s visit to Elisabeth: ‘Mary goes, Mary encounters, Mary rejoices’. These elements define the fundamental structure of the reflections presented here. This is about showing that Mary inspires us to go out to others, to show them closeness and tenderness, which restore the true joy of life.

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Munro, Iain, und Torkild Thanem. „The Ethics of Affective Leadership: Organizing Good Encounters Without Leaders“. Business Ethics Quarterly 28, Nr. 1 (21.11.2017): 51–69. http://dx.doi.org/10.1017/beq.2017.34.

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ABSTRACT:This article addresses the fundamental question of what is ethical leadership by rearticulating relations between leaders and followers in terms of “affective leadership.” The article develops a Spinozian conception of ethics which is underpinned by a deep suspicion of ethical systems that hold obedience as a primary virtue. We argue that the existing research into ethical leadership tends to underplay the ethical capacities of followers by presuming that they are in need of direction or care by morally superior leaders. In contrast, affective leadership advocates a profoundly political version of ethics, which involves people in the pursuit of joyful encounters that augment our capacity to affect and be affected by others. Instead of being led by people in leadership positions, we are led by active affections that enhance our capacity for moral action.

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Serpe, Mihaela. „What does it take to get the job done?“ Molecular Biology of the Cell 26, Nr. 21 (November 2015): 3684–86. http://dx.doi.org/10.1091/mbc.e15-06-0428.

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I am extremely honored to be the recipient of the 2015 Women in Cell Biology Junior Award. When I reflect on my journey in science, many great people and memorable experiences come to mind. Some of these encounters were truly career-defining moments. Others provided priceless lessons. In this essay, I recount some of the moments and experiences that influenced my scientific trajectory with the hope that they may inspire others.

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