The Concept Of 'the Other' Essay

1173 words - 5 pages

How may one define ‘the other’? It is an exceptionally vague term. Does it refer to race, gender, nationality, religious views, clothing style, hair colour? The answer is quiet simple; it is what we don’t know. The ‘other’ way of behaving, living, feeling and dressing- just to name a few. In the today’s modern world the pressure to conform is at its highest yet. One is constantly bombarded by media portrayals of what is ‘correct’ and ‘accepted’. (However, the last time I checked having twelve abs is not correct- but that is just my opinion.) The mere idea of straying outside these social rules of appearance and behaviour results in condemnation; think of the endless amounts of trash tabloids ...view middle of the document...

”[1]Personally, I feel that Constabarus is not using the possessive adjective ‘our’ in order to include Silleus, but to exclude. The ‘our’ refers to Constabarus and other Judeans- thus excluding Silleus and his race and casting them as outsiders. I believe this to clearly underline the negative views placed upon ‘the other’. It is clearly not a desirable label to achieve.
However, social conduct is far from the only reason one may be excluded. Disabilities have been known to weaken a person’s capability to communicate and unfortunately, be the cause of bullying and exclusion. In TA we see Lavinia’s difficulty to communicate because of the abhorrent mutilation inflicted on her. “Thou map of woe, that thou dost talk in signs” (3:2:12-13).[2] Her ability to speak has been stolen from her, and along with that her ability to belong. Likewise in TOM, women’s ability to speak is limited- but not for physical reasons. During this period of time women are subjugates to their husband and can be silenced, if needs be. Herod is confused as to why his wife has not been physically reprimanded from speech when she has displeased him. “Why stopp’d you not her mouth?” (5:1:37).[1] It is clear that, despite the fact that Mariam is royalty, she too is ‘the other’ because of her gender. One’s power to commune is clearly a monumental factor in order to belong. Neither the fate of being nauseatingly maimed or physically muted is an attractive one; yet these are all part of being an outsider in these texts. Therefore it is quiet apparent that these plays represent the idea of being ‘the other’ as extremely negative indeed.
As previously mentioned, the notion of ‘the other’ is extremely broad. I shall now deal with the notion of ‘the other’ way of looking at people. In IAA Agamemnon is seen as being a strong and noble leader to his troops. However, from Menelaus description of his past behaviour, he is far from it. “You were eager to be the commander of the Greeks against Troy...You proved a man of straw. You were panic stricken.” (337-338, 351-352)[3] We see that there are many sides to his personality; to his daughter he is a doting father (or so she believes) but to his wife, he is a forceful brute who stole from her a happy existence. “You married me against my will” (1148-1149).[3] Similarly, we are presented with an entirely different presentation of the...

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