Afternoon of Alterity - Nazareth College

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The idea of the monstrous’ vulnerability and the corporeality ofthe monstrous, which Shildrik uses to show how humans naturallyhave the capability of becoming other, are important and relevantin showing that the disabled other and the non-disabled other aredistinctly alike. What then is normal and abnormal? How do we/Idifferentiate between the binaries of normal and abnormal? Wheredo we fit in? And how do you fit in? Where do I fit in? Apparentlythere arise concerns about deciding who becomes objectified andotherized and who does not. Richard Kearny talks about the lawsof hospitality, contending that each host has the right to select anddecide who to include or exclude, and the right to discriminate. Healso suggests that the binaries must be removed before accepting theother (68). But Kearney’s argument is not in accord with people whoadvocate for the inclusion of the disabled or even with relocatingthe otherness with which the disabled are perceived. Giving thehost, who for the argument of this research is the non-disabled, fullauthority to determine who is normal and by far who to discriminateagainst negates Kearney’s suggestion to remove the binaries in orderto embrace the other. Sarah Ryan, Morse, Wilson and Penrod,whose works focus on the inclusion of the disabled in public places,sees the social world as an inhospitable place in which the disabledcannot experience a sense of community and belonging. The laws ofhospitality as a concept of inclusion and exclusion have a tendency topromote insult, because not everyone will be accepting of the other,in this instance the disabled. Given that all bodies mentally andphysically are not without significant defects and must be rendereddisabled, the disabled and the non-disabled bodies are monstrousothers and neither bodies are without a form of disability.The degree with which the disabled are viewed as monstrousvaries by perception. In Visualizing the Disabled Body: The ClassicalNude and the Fragmented Torso, Lennard J. Davis compares twowomen’s bodies, one of a statue and the other of a living woman,sancia s. huffman 23
oth of which are disabled. The statue and the living woman havesimilar disabilities. However, the statue, Venus de Milo, who romanticpoet Heinrich Heine calls Notre-Dame de la Beauté, fits the ideal ofwestern beauty and is considered normal. The living woman, whosedisability becomes the focal point for horror and pity, is consideredabnormal (126-130). Davis’ argument suggests that disability is asuperficial phenomenon that has more to do with power and lessto do with being disabled. It is a plausible argument. The degree ofa disability does not determine how someone is viewed. The powerof deciding who is disabled is based on society. As Kearney statedearlier society determines who to discriminate against and who notto discriminate against (68). Despite having more similar degrees ofhumanness as the self and less quality of the other, the disabled areperceived as something other than the self or different from the self.The classification of the disabled as monstrous others comes fromthe failure of their bodies to fit the social construct of normal, whichis arbitrary and therefore fallible.The self-perceived classification of the disabled, which society’ssocial attitudes define using the binaries “normal” and “abnormal,”make the disabled become liminal and unable to assimilate orintegrate. Thus, the disabled are rejected as having no place in themodern world. It is however, because of where the dominant powerlies in society that the disabled are regarded as monstrous others.Can we honestly say that we have never at some point in our livesdisregarded an individual because of how s/he looked regardlessbirth defect or artificial alterations? We cannot say we have not.As humans, we have the natural tendency to stare, or scuffle alongwhen we see someone that we view as different from ourselves.David Church and Lennard J. Davis point out that the non-disabledsubject the non-normative body (traditionally, that of a person withdisabilities) to the albeist gaze (3). Even if their skin color, hair, facialfeatures or their bodies are similar to ours, the fact that they are24 afternoons of alterity
Page 1 and 2: Afternoons of Alterity A Codex of t
Page 4 and 5: Table of ContentsFrom Medieval Mars
Page 6 and 7: From Medieval Marsh Monsters toFutu
Page 8 and 9: imagination, we must first attempt
Page 10 and 11: seed of monstrosity within themselv
Page 12 and 13: essence as a monster, it seems reas
Page 14 and 15: she bore two sons, one from the imp
Page 16 and 17: perhaps, anti-heroes) of the futuri
Page 18 and 19: to watch the murder and mutilation
Page 20 and 21: and modern audiences through their
Page 22 and 23: Works Cited“Bushwhacked.” Firef
Page 24 and 25: Projecting Otherness ontothe Disabl
Page 26 and 27: in any systematic structuration. An
Page 30 and 31: not us and are in the proximity of
Page 32: they want to be treated. The interv
Page 36: Monstrosity and theIrruption of Rea
Page 39 and 40: describing his fears of this place
Page 41 and 42: stained with sin” (Spearing 221).
Page 43: often and at will to show man somet
Page 46 and 47: What’s Love Got To Do With It?The
Page 48 and 49: story than as the beginning? What f
Page 50 and 51: It is textual content like this tha
Page 52 and 53: through the story as the Green Knig
Page 54 and 55: the first advocating voices for end
Page 56 and 57: “capable of seeing things objecti
Page 58 and 59: Darkness: The True Monster ofLitera
Page 60 and 61: the way they can make us feel, but
Page 62 and 63: not only closes out, extinguishes,
Page 64 and 65: and temptation, most especially for
Page 66 and 67: hours “led to the term ‘night
Page 68 and 69: specifically his relationship to da
Page 70 and 71: humanization of Grendel draws the r
Page 72 and 73: subconscious the message may be. Th
Page 74 and 75: Serial MonstrosityEmily Mastrobatti
Page 76 and 77: is clear that they are monsters and
Page 78 and 79:
murderer that he once was. He has b
Page 80 and 81:
of the killing, “When investigato
Page 82 and 83:
ook “contains recipes from the bo
Page 84 and 85:
asks Charles Manson to marry her, t
Page 86 and 87:
Monstrous Mothers andObjectified Da
Page 88 and 89:
and her sisters plot to kill their
Page 90 and 91:
easons for “otherness.” On top
Page 92 and 93:
The original ideas are still intact
Page 94 and 95:
objectified creature. “Cultures o
Page 96 and 97:
Works CitedAcker, P. Horror and the
Page 98 and 99:
Grendel: A Manifestation ofMedieval
Page 100 and 101:
ut never was his physicality hinted
Page 102 and 103:
to wander in the darkness and the c
Page 104 and 105:
Magic could not resurrect Grendel t
Page 106 and 107:
Works CitedBeowulf. Trans. RM Liuzz
Page 108 and 109:
The Monster Under the BedThe Creati
Page 110 and 111:
to procreate but the accepted manif
Page 112 and 113:
Cain had/killed his father’s son
Page 114 and 115:
can, without a doubt, be placed int
Page 116 and 117:
The vagina’s ability to function
Page 118:
Ed. Barbara K. Gold, et all. Albany
Page 121 and 122:
To understand precisely how states
Page 123 and 124:
a strict delineation between each g
Page 125 and 126:
monstrous and societal rules to fol
Page 127 and 128:
Gawain is willing to accept his mis
Page 129 and 130:
survive, challenge, and defeat. Esp
Page 131 and 132:
governmental standards, then are we
Page 134 and 135:
They Walk Among UsOccupational Viol
Page 136 and 137:
sports and regard our members of th
Page 138 and 139:
modern readers are not part of the
Page 140 and 141:
otherness and disdain for humanity.
Page 142 and 143:
are underpaid and for the most part
Page 144 and 145:
Home and Spatial IdentityPhysical t
Page 146 and 147:
closeness among the people that the
Page 148 and 149:
Into the dark gorge I ventured; the
Page 150 and 151:
the treasures that fill up their ho
Page 152 and 153:
threatened by the very existence of
Page 154 and 155:
and draped in damp, shaggy moss, an
Page 156 and 157:
individual. Home resides within the
Page 158:
Works CitedArmitage, Simon. Sir Gaw
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Afternoon of Alterity - Nazareth College

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