Mainstream monsters : the otherness of humans in Twilight, the Vampire Diaries and True Blood

The representation of vampires in horror movies and television programmes has changed considerably over the last two decades. No longer is the vampire portrayed simply as a monster or representation of death. Now, the vampire on our screen such as True Blood’s Bill Compton, or Twilight’s Edward Cullen, passes as human, chooses to make morally sound decisions, becomes an upstanding assimilated citizen, works in the community, and aspires to be a husband to mortal women. The success of recent series such as The Twilight Saga (2009, 2010, 2011, 2012), The Vampire Diaries (2009 - ) and True Blood (2008 - ) has popularised the idea of vampires who cling to remnants of their humanity (or memories of what it means to be human) and attempt to live as human, which builds upon similar – albeit embryonic – themes which emerged from the vampire sub-genre in the 1990s. Within these narratives, representations of the other have shifted from the traditional idea of the monster, to alternative and surprising loci. As this chapter argues, humans themselves, and the concept of the human body, now represent, in many instances, both abject and other. The chapter begins by considering the nature of the abject and otherness in relation to representations of classical vampires and how they have traditionally embodied the other. This provides a backdrop against which to examine the characteristics of the contemporary mainstreaming vampire ‘monster’. An examination of the broad thematic and representational shifts from other to mainstream vampire demonstrates how mainstream monsters are increasingly assimilating into mortal lifestyles with trappings that many viewers may find appealing. The same shifts in theme and representation also reveal that humans are frequently cast as mundane and unappealing in contemporary vampire narratives.

Rupturing otherness : becoming Estonian in the context of contemporary Britain

While identity construction continues to be a widely discussed and researched area in contemporary social sciences, the existing theories have overlooked the importance of understanding why and how identities as semiotic constructions emerge in individuals' consciousness in the flow of their everyday functioning. This article seeks to address this limitation in the theorizing by proposing an alternative conceptualization of identity, according to which identity construction is triggered by rupturing life-experience, which surfaces another perspective and makes the person aware of a possibility to be otherwise or of the reality of being different. Theoretical claims put forward in the paper are drawn from data gathered in a recent study, which explored lived-through experiences of young Estonians, who made study-visits to the United Kingdom. The discussed data will also highlight some interesting aspects in Estonians' self-definition as it is constructed in relation to Eastern-European identity in the context of contemporary Britain.

The Broken "I" : fragmentation of self and otherness in modern urban narratives

Ce mémoire mélange théorie et fiction pour explorer la technique narrative du “nous” performatif. Le premier chapitre démontre le role du discours dans le processus de formation d’identité, pour éventuellement démontrer que la nature performative du langage est responsable de la creation des constructions sociales du soi et de l’autre. En étudiant les failles de ce système, cet essai tentera de créer une entité narrative libre de ces contraintes. Un second chapitre théorique, après des exemples de fiction, se penchera sur l’entité narrative du flâneur, qui à travers sa relation intime avec la cité, souligne une dichotomie présente dans la relation entre le soi et l’autre. Le flâneur emergera comme un site de traduction dans lequel le “nous” performatif peut prendre action. Toutefois, les limites du flâneur en tant qu’outil narratif l’empêchera d’être la representation ultime de cette dichotomie. Après d’autres exemples de fiction, un troisième chapitre combinera ce qui aura été apprit dans les chapitres précédents pour démontrer que le “nous” performatif et sa dissolution du “je” et du “tu” mène à une narration qui est responsable, consciente d’elle-même et représentative de la réalité urbaine moderne et ses effets sur la création de l’identité.

Science, gender and otherness in Shelley's Frankenstein and Kenneth Branagh's film adaptation

Questions of gender and genre in Frankenstein remain complex issues for contemporary critics, in the novel itself as well as in its cinematographic adaptations, from John Whale's classic 1931 version to Kenneth Branagh's 1994 "Mary Shelley's Frankenstein." Though science seems to be the unifying principle behind the main story of the novel and the films, I will argue that Shelley incorporates science and sexual orientation within her novel in a way that differs significantly from the films, and especially from Branagh's version.

The ambivalence of otherness: the manifestation of `whiteness` in an Australian school--1988-1998

In recent times, and in times of insurgent globalisation, modern notions of identity and with them, conceptions of essential and primordially defined difference seem to have fallen apart. Identity is understood as postmodern, a 'moveable feast' of ever-in-process, negotiated differences. The examination of the material and conceptual terms and conditions that position these logics otherwise suggests that these arguments remain tied within conceptions of ourselves made through the ambivalent conceptions of others. In this paper, I trace these paradoxical relations as they are represented in a particular local Melbourne school at each end of a decade and at a time of increasing demographic change and global transformation. Teachers and parents understood and defined their identities and the identities of others in ways that were increasingly fragmented, changing and complex. Beneath these changing patterns, they continued to define others as different and as not us in ways that were ambivalent and extreme. These negotiations took place differently in recent years as the definitions of essential notions of identity changed and became more complex to define. Nevertheless, they continued as ambivalent stories of otherness that transversed the tortuous spectrum between orientalism and nativism speculated upon in post-colonial writings.

Negotiating emotions, rethinking otherness in suburban Melbourne

I argue that research that tries to makes sense of emotion provides a better understanding of the politics and ethics of doing face-to-face research. Reflecting on in-depth interviews with people who live and/or work in Dandenong, an outer suburban area of Melbourne, I draw attention to the emotional dimensions of the research process. In particular I focus on moments when the exercise of white privilege made it difficult to negotiate emotions. These were moments when the intersection of my ethnicity with my position as a new settler in Dandenong made me feel excluded. The outcome was that I found it hard to value the voice of participants who were eager to help me with my research. A critical reflection of the emotions produced during such interpersonal encounters, however, has enabled me to rethink moments when the Self/Other binary unintentionally emerged. Critical self-reflexivity that is attentive to emotions gave me the opportunity to move closer to my goal of being an ethical researcher.