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Isolation, large distances and geophysical adversities have influenced common perceptions, and with this have reinforced Northern Australia’s (aka Capricornia’s) image as a difficult and unattractive environment. This representation of ‘otherness’ often is contradicted by the fascination of tourists during their temporary encounter with the ‘North’ and its atmosphere. They appreciate its natural beauty and culture, which in their imagination represents the ‘real’ Australia. Thus, the region’s atmosphere is constructed by aesthetic values defined through social and cultural sensemaking of the place. This chapter explores the atmosphere of northern regions of Australia by adopting a historical, geographical and imaginative perspective to better understand the perceptions that define and distinguish the region from the rest of Australia. Through an auto-ethnographic account of travelling along the Gibb River Road in Western Australia’s Kimberley region, the authors accentuate the atmospheric dichotomy and inbuilt contradictions of tourists’ contemporary quest for ‘otherness’.

This study aims to review the theory based on «otherness» as a form of social exclusion and symbolic violence from the constructions of realities of the media, with particular emphasis on the ethics and aesthetics of language and its role in materializing identity differences.

A search for specific criteria and boolean algorithms is carried out in Web of Science and Scopus on «otherness» [AND] «social exclusion», to then submit the emerging results to a co-occurrence matrix by citations with VOSViewer v. 1.6.13. From the relation tree of the most cited documents [min = 7] of the downloaded articles, a critical/analytical reading is made.

«Otherness» is reviewed to a greater extent from a Western perspective, and more specifically, from a Eurocentric one. This implies that the study of «otherness» is not sufficiently analyzed by Asian or African authors, who are excluded from the analysis. In this sense, «otherness» is understood as a theoretical construct and as any symbolic construction of the other (phenotypically, but also in ideology, values and customs), but which carries a load of stereotypes that can become polarization, demonization, ergo and violence.

Revisiting «otherness» as an informative construct becomes imperative in light of the emergence of extremist groups and xenophobic parties, as well as separatist policies such as Brexit or the Catalan split in Spain. Few articles contribute to elaborating a complete conceptual construct on «otherness» as an epistemological category of communication and information, so this research effort attempts to compile its theoretical discussion.

This paper aims to examine the ways in which discourses of talent management (TM) reinforce and perpetuate structural barriers of exclusion and discrimination. The argument is made that dominant TM discourses must be interrogated if authentic talent development (ATD) practices are to succeed. This interrogation will require a shift from an organizational emphasis on talent identification towards ATD’s focus on talent cultivation.

A conceptual approach is used to critically analyse TM discourses to assess the degree to which they are inclusive. Building upon the work of Debebe (2017), an alternative ATD approach is suggested that, together with the novel concept of authentic otherness, may enable scholars and practitioners to reflect upon current organizational practices and devise new approaches that encourage talent cultivation in diverse employees. This, in turn, may foster a greater sense of organizational belonging.

Findings identify a number of ways in which organizational norms and structures are maintained and perpetuated through dominant, mainstream TM practices. This hinders ATD for many due to social ascription processes. By exploring the concept of “authentic otherness” (Gardiner, 2017), alongside Debebe’s (2017) approach to ATD, the argument is made that systemic inequities in the workplace may be addressed when we create conditions to support the cultivation of talent for all employees.

This paper builds on recent arguments in the critical TM literature concerning the exclusionary nature of mainstream TM practices in organizations. The concept of authentic otherness is clarified and defined with a view to using this new term as a heuristic device to encourage a reflective understanding of how ATD practices can be developed.

This article is an autoethnography that describes an emotional journey of writing and; presenting a conference paper. While it is a personal story being told, it is a story that speaks to many other minorities in academia who continuously need to legitimize their voices in the midst of the dominant colonialist perspective. The intention of writing this autoethnography is to speak to the feelings of otherness experienced, to disrupt the traditional academic voice (Pathak, 2010), and to allow for the expression of a reality that is often hidden to those with a colonialist frame (Mohanty, 2003).

This article uses autoethnography as a methodology to reveal a personal story. Since autoethnographies help us make sense of our fragmented lives, the journey is told in chronological segments, detailing the emotions leading up to the conference presentation and its aftermath.

The findings of the article expose some of the colonialist frameworks that are still embedded in academia. They also lie in the revelation of the “spectacle of otherness” endured in the process. Drawing the reader into the author's mind and heart with the intention of understanding the other is an important part of this paper.

The first contribution of this paper lies in its decolonizing project, where Western knowledge systems and their epistemologies are the object of inquiry. The second contribution of the paper lies in its attempt to write intersectional research that does not impose predetermined categories of analysis but writes beyond specific classifications of identity. Finally, it also lies in celebrating the subjective self as a place that is worth exploring.

Informed by Jung’s analytical psychology, this chapter discusses Kafka’s short-story The metamorphosis in relation to moral reflection on organisational life. Adopting the view that fiction offers a promising path to engage the reader’s imagination and reflection on moral issues, I explore such process in light of The metamorphosis. I argue that this story not only outlines important moral issues of relevance to workers in modern organisations, but is also particularly effective in eliciting a reaction from the reader which calls for further analysis. Reading about Gregor Samsa’s transformation precludes indifference; instead, it asks us to reflect on our own moral values and behaviours, and to ponder on our tolerance for what is ‘other’. In turn, this enhanced knowledge and understanding of ourselves help explore ethical issues in organisations in a more subjective, creative and holistic manner.

To consider Simone De Beauvoir's account of woman as Other, and particularly the appropriation of sexual difference, with reference to the gendered bifurcation and hierarchical organization of change management.

Through a review of relevant managerial texts, as well as a discussion of De Beauvoir's The Second Sex and related scholarship, the paper explores some of the ways in which men and women are “situated” within change management discourse.

Argues that within managerial discourse men are constructed as “effective” managers of change, whereas women are relegated to an “affective” support function, and that this can be understood as an appropriation of women's ascribed Otherness.

The paper contributes to the ongoing development of a critical, feminist approach to the study of management. While acknowledging the many limitations of her work, it makes the case for a reappraisal of De Beauvoir's thinking in this respect.

This article engages with the question of the otherness of cyberspace, VR, and hypertext, and how they are distinguished as "new" from "the traditional." It begins by noting how this "new" present is distinguished by familiar binary oppositions like now vs. past and modern vs. traditional which rely on the notion of a new that is uncontaminated by the old. Both our enthusiasm for the singularly liberating nature of this new future as cybertechnophiles, and our Luddite resistance to its singularly fascistic and panoptic encirclement are similarly informed by this binary opposition. The paper then notes how the other in this opposition is a "domestic other." Thus we always-already know what the other is all about. Arguing that if the other were radically other and not "domesticated," one could not give an account of it in this way, the paper concludes that such alterity requires a rethinking of how one knows the other. The difference between this "wild" other and the "domestic" other is not an external difference but is radical; it is at the root. Therefore, our notions of space, reality, and text need to be complicated and rethought to accommodate what they seem to oppose: cyberspace, virtual reality, and hypertext.

This chapter takes up the discourse on marginalisation and ‘othering’ surrounding information and communication among the African diaspora in Norway during the 2020 COVID-19 lockdown. Following the Norwegian Health Directorate (FHI)’s (2020, 2021) concerns about the statistically higher number of infections among immigrant groups, the chapter unpacks the dynamics surrounding this group’s information access and use during lockdown. The chapter explores ‘public institution’ informational initiatives targeting immigrants at local levels and experiences of individual immigrants outside the public institution. Theories on media representation, otherness and trans-national communication were harnessed to analyse data generated qualitatively. While individual experiences were fragmented and diverse, ‘otherness’ and disadvantage on the basis of socio-cultural, economic and political marginality emerged with nuances depending on stratified contexts such as age, educational, nationality, religion. Public institutional efforts were experienced as necessary and valuable but insufficient in fully combating fear, uncertainty and confusion among the immigrants. These, mainly top-down interpretations of national and local directives and statistics, were thus supplemented with alternative and contra sources of information to feed fragmented immigrant informational needs.

This chapter wishes to reiterate the crucial distinction, made by Max Weber as early as 1922, between scientific research and political action, and to recall the principles of separation and mediation from which the comparative and international approach in education sometimes derives. The current policies of education in a globalized world, planned at an international level, tend to euphemize cultural differences, and finally impose a functional and normative approach of what is meaningful, in the education arena. As a matter of fact, the concepts that comprise a language, that are disseminated and become established in a social world, are culturally rooted, though they are borne of history through dynamic and linguistic uses. By neglecting the social and cultural provenance of words and meanings, there is a danger that one can end up with a comparability based on functional equivalencies alone. The purely instrumental rationality that favors the spread of such frameworks or interpretative models appears indifferent to questions of meaning and culture, apart from being irrational on an axiological level. In keeping with the researcher’s responsibility to mediate, one must promote clarification and mutual understanding, replacing the standardization of words with a strong and critical illumination of the semiotic variations generated by their use. For this to be realized, efforts to challenge and reconceptualize the field deserve sustained theoretical tools promoting the very hermeneutic task of comparative education, in ways that more pertinently bridge a diversity of intellectual, professional, and societal cultures, in the context of a global program of neutralization of differences and otherness.