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Fax 0039-081·404384 NEW IMISE PRPERS - LIST OF AUTHORS ANO TiTlES ON PRG.3

Such efforts were given a new impetus in the 1960s when "Commedia del/Arte" of Italy

the Peacock Theatre, the small downstairs theater of the The session will provide a unique opportunity to develop national Abbey Theatre was Inaugurated specifically to voice and physical coordination which could be applicable to provide a showcase for Irish language drama. The Damer any good performance.

Theatre had previously been producing Irish language plays in Dublin, becoming the launching pad for An Giall (later revised in English as The Hostage) by the internationally recognized Brendan Behan Experimental drama using Expressionistic techniques caused great public controversy when Mairead Ni Ghrada's An Triail was staged in 1964, revealing the narrowminded persecution suffered by a Single mother, a topic =========================================

gaining more widespread attention even later in many other 344 - by Dr. Stefan GANDLER

countries. Fac de Ciencias Politicas, Univ Auton. de Queretaro, Mexico

During the 1990s the major impediments to a thriving Irish DIFFERENCE AND IDENTITY

language theatre have been the lack of a permanent theatre

building and company. Even more Significantly, having no Paper for the 23rd IMISE Event, 23-28 August 99, Naples/Italy

identifiable regular site for performances and lacking a Preliminary Observations (1)

repertory company undermine attempts to develop a) The follOWing ten theses have as their context the

consis tently attending audiences. Despite these present efforts to face racism and sexism, and other forms

extraordinary disabilities, the 1990s has witnessed a series of of repression towards social minorities or groups which have

triumphs. The University drama societies continue to perform the position of minorities, without being. The right to self-

plays in national competitions. Slogadh, an Irish language defence and to fight oppression cannot be denied to any

youth festival, conducts local, regional and national oppressed social subject. However it is valid to make some

competitions that incorporate the use of advanced media critical observations on the forms portrayed in the eager

technology for videos. Comhlachas Naisiunta Dramaiochta pursuit of emancipation. The author, socially defined as

(the National Drama Company) continues to promote drama "white", "male", "European" and so on, formulates theO

festivals that are growing In strength and popularity. theses not to aHirm the social position that he might perhap"

The two most impressive activities encouraging productions have, due to these attributes, but rather to indicate some

and audience building in the 1990s are the Irish speaking limitations that are implied by the use of concepts of Identity

community of Belfast and the recently established Irish and difference in the search for emancipauon

language television service, TnaG, Teilifis na Gaellge b) Two hundred years ago, the concept of equality was

Aisteoiri Aon Drama, a drama society in Belfast, has been utilised in the same way that nowadays, the concept of

producing newly written Irish language scripts to enthusiastic difference is. that IS to say the overcoming of oppression, or

audiences. This group has lobbied contentiously with the the pursuit of emancipation. The interesting thing is that this

British government Northern Ireland Office and has received change is practically not discussed at all in present debates

some funding. In the southern state of Ireland, TnaG has on difference What is the reason for this?

commissioned a number of television series that have elicited c) There IS a parable that recounts of an old society in

mixed, but mainly favorable, reviews. More to the point, these which it was taken as fact that the world rests on the back of

commissions have spawned full-time, profit-making ventures four gigantiC elephants. All the philosophers and wise

producing plays for the media using the Irish language. people discussed without ceasing a question that worried

In conclusion, the continuing growth of an ongoing Irish them a lot. Namely what color were the elephants? Some

language theatre is intricately entangled in the survival of the were convinced that they were pink and others that they

communities which use the Irish language as their ordinary, were grey, while another philosophical trend defended that

everyday vehicle of communication. If these communities they were pink or of different colors Might it be that the

thrive, the talent and creative genius already evident will current debates on equality and difference resemble these

develop in healthy and surpnsinq ways Without deflecting elephant discussions?

energy on external struggle 1 The concepts of difference and Identity have the same historical and logical origin as the concept of equality, wJt which they argue, I e, the Illustrated thought or enlightenrr4f' philosophy, the liberal culture. the bourqeois society and the capitalist form of reproduction.

Bourgeois individualism developed exactly at the moment when the real differences between regions, cultures and so on were lost, due to the overwhelming rnasification of all the SOCial relations and their subjects

The capitalist form of reproduction IS necessarily based on the double game of equality, which is expressed in the value, or value of change, the social character of production and producers on the one hand and Inequality that IS the diHerence on the other hand. The difference is expressed in the value of use, and the private character of the production and the producers That is to say the double character of the merchandise and of its producers is the unity of equality and difference, or in other words, the unity of identity and non-identity, which is the base of the whole existing social formation

2. The self-appointed "postrnodern" positions, which Insist on the difference and identity of each in opposition to the Identity of the other, are in the final analysis nothing other than a variant of the Incapacity of modernity to understand itself, Ie, an Inability to comprehend the double character of its social relations which are necessarily equal and unequal at the same time There are basically two forms of this mcomprehension On the one hand the classic position vindicates the right to equality, or equality before the law. but

, in this pOSItIOn it IS Ingenuously forgotten that equality is also

• NOTE BY LO STRANIERO •

Interested people, either with theatrical experience or not, are asked to join Prof Tsubaki in his "practical» Seminar devoted to an Important segment of Oriental theatrical culture.

343 - by Prof. Andrew T. TSUBAKI Theatre/Film Dept., Int. Studies Center, Univ. of Kansas/USA

WORKSHOP ON KYOGEN:

COMEDY OF MEDIEVAL JAPAN

Paper for the 23rd IMISE Event, 23-28 August 99, Naples/Italy

Kyogen, comedy of Medievel Japan, has been performed as an interlude between the plays of its distinguished sister art, Noh. Both have been performed side-by-side for 600 years. While a Noh play represents stones of a tragic nature in a serious tone using dance and music (Including choral chanting), Kyogen is very much like today's TV situation comedies; it deals with humorous situations and contains a set of recognizable stock characters such as a clever and scheming servant who frequently tries to outwit his master.

THE PURPOSE OF THE WORKSHOP

Kyogen is performed in a distinct form. It is quite common among Asian traditional theatre forms for an actor to perform with a definitely established style. Actors who specialize in such a form will make it a life work for themselves to acquire techniques and to perform in it.

Because Kyogen is a mimetic form utilizing an extensive dialogue with unique intonational patterns, anyone outside of Kyogen can train like Kyogen actors In developing strong, full and crisp vocal delivery while learning how to control one's posture, walk, and gestures with precision A closest existing theatre form in the Western culture to Kyogen IS

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a necessary base of the present exploitation and repression. On the other hand the "postmodern" critics of equality, who celebrate difference, forget that this diffence is also an indispensable part of the present repressive and exploitative social and economic system.

The international contradiction or double character of capitalist modernity can not be overcome, by either forgetting difference, nor by forgetting equality, but only in the critical analysis of the dialectic relation that they have between them. That is to say, the overcoming of the limitations of present modernity is not found in the supposed exit from it. (using exaggeratedly the prefix "post"), but rather, it is necessary within the existing modernity to analyze as deeply as possible the false base of the current capitalist modernity.

Surplus value can be generated in the present economic system solely on the basis of the, at the same time real and fictituous, interchange of equivalencies at the moment of the purchase-sale of the basic merchandise of capitalism, i.e. the workforce. This interchange is, on the one hand, one of equivalencies in the meaning that it is paid to the worker - in general - the value of the merchandise that he has to sell, in other words his capacity to work. On the other hand, simultaneously, this exchange is not one of equivalents because the workforce has a capacity, that no ?ther merchandise with which it is exchanged necessarily .ias: the capacity to generate value.

The complex game of equality and difference is also the secret of the present international relations, especially between the countries of the so called first world, on the one hand, and countries of the so called third world on the other hand. The equality, expressed in international contracts such as NAFTA, guarantees the free flow of merchandise and values. While the difference, for example in the levels of education and technological development that are reflected in different levels of salary, guarantees a degree of exploitation, that in each different case reaches its maximum and is not restricted by any equality, for example in labour rights. The legal impediment against establishing binational (or multinational) Workers Unions, is the differential counterpart to the equality of conditions for the investors of the member-countries of NAFT A. Only this perfectly developed combination of equality and difference realizes the eternal dream of certain social classes, namely maximum profits. The concept of difference does not scare them. No, they like it, as did their bourgeois predecessors two hundred years ago, who also did not fear equality, but fought for it as conditio sine qua non of the capitalist form of xoducnon

, It might even be asked, if the concept of difference does not coincide in a certain way with the present bourgeois cynicism, that no longer wishes to remember the historical promise of happiness for al/; a promise with which they mobilised the popular masses for the revolutionarybourgeois fight. As in the collective memory these promises are intimately linked to the concept of equality, the rejection, even with intention of emancipation, of this concept and the vindication of the difference could even be applauded from the bourgeois perspective.

3. The concept of difference has another deficiency. In general it is considered, that hatred of the other, as it is expressed for example in racism, anti-Semitism, or sexism, is a hatred of the stranger, the unknown, the unfamiliar, that is to say the "other" in the fullest meaning of the word. This version falls into the trap, of believing in the racist, anti-Semite or sexist, but they are not necessarily true, the words and other expressions of this kind. Rather deep study of the most central reasons for the hatred of the so called other is necessary.

If the racist says that one of another color is lazy and does not want to work, intending to justify that one of another color of skin does the dirty and heavy work instead of him, then really it is a hatred of the other? If the anti-Semite says that the Jews only think about the money, perhaps as a justification, for his own get rich quick scheme utilising the "Arisierung", that is the expropriation of the Jews in benefit of

the anti-Semites, does the anti-Semite really hate the other? If the sexist says that women are weak and irrational, as justification of the fact that a woman has to organize him all his life, because he is not capable of even the Simplest daily rational organization, does the sexist really hate the other?

Our thesis, that we appropriated from Horkheimer and Adorno, is that the so called hatred of the other is rather a hatred of the too much known in oneself. (2)

In the present society there is practically no place for selfcriticism or self-reflection, as a result the hate that one has for the parts of oneself that one cannot accept due to certain social rules, is really projected as hatred of the supposed other, the other that is in reality nearest to oneself. What is hated in the other is not the unknown, but is rather the too well known. What one WOUld, according to the current logic, have to hate in oneself, is actually projected and hated in the other.

A very outstanding historic example is the destruction of the European Jews, organized from Nazi Germany. There are few cultures in Europe which are so intimately linked and mutually influenced like the German (in general) and the Jews. All German culture is full of Jewish traditional influences, and at the same time the Jews of the East of Europe speak or spoke yiddish, a language that resembles and has one of the strongest roots in the German language.

To distinguish the German culture (in general) from the Jewish in Europe is extremely difficult and to a certain degree impossible. (This was so at least before Nazism, the Nazis did everything to make that forgotten.) Therefore, it was not the distance between the German Jews and the other Germans or the Germans and the European Jews in general, that made the most perfectly carried out genocide in history possible, but rather the closeness between the German and the Jewish culture. The Germans, who considered themselves the norm, did not hate the German Jews and the other European Jews because they were different, but rather because they were too similar. Due to this closeness the Jews were the group that (only for the fact of its existence) most questioned the Nazi ideology of "racial pureness" and the supposed "insurmountable racial differences". At the same time the closeness made the afore mentioned false projection easier. These were two of the main factors which caused them to be the group predestined for the policy of destruction of the Nazi's

4. The recognition of the other is then, in last instance, the recognition of oneself. That is to say, hatred of the other cannot be surpassed with acceptance of the difference of the other in comparison to oneself, rather it is obtained as a result of acceptance of the internal contradictions that each one has and so with overcoming dependency on the social rules that are repressing us all.

5. The concept of Identity, that is used in a cardinal way in theories which are critical towards certain repressive characteristics of the present modern society (racism, sexism ... ), implies not so much the possibility of rescuing ones own internal difference, but rather a resurrection of the negation of internal contradictions. The identities, as in general they are thought and tried of carrying out, tend to wipe out the internal contradictions, in what is personal as well as in what is social or with respect to groups. A strong concept of identity does not result in the acceptance of the other like another identity, but rather in the repression of the internal contradictions, and with this the desire to project repressed desires onto the other, and so in the hatred of the supposed other as the elected representative of the other internal that is prohibited by the strong concept of identity.

The human being is identical with himself only as a dead man. While he lives, all his experiences, the influences from outside, the fantasies and the dreams, the satisfactions and the disappointments, even the biological process of the growth of children, of maturation and the aging process cause that at no moment is he identical to what he was at the previous moment. But the problem is still deeper, even at the same time there are undeniable internal contradictions. Somebody can, for example, be generally heterosexual and

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suddenly have homosexual desires or the other way round. But in general no group accepts these estravagances with easiness, Not even minorities or oppressed social groups, such as for example homosexuals, agree in general, if suddenly one of them leaves the definition of his identity of group.

But people in general neither allow themselves such breaches of identity. Although all know, that one day they may wake up, for example desiring to make love with a certain woman, and another day they rise with different desires, for example to make love with a man, almost nobody allows himself the luxury, of breaking each morning with the identity barely established previously. Nearly every morning we wake up as somebody different, but only in very few cases do we accept that at the moment of opening our eyes.

The lack of a constant identity is considered in our society as madness or at least as lack of coherence. This corresponds to the logic of social control. In this logic the worst things are attitudes which cannot be clearly characterized. A marriage can be placed in the statistics of the administrations just as easily as a gay couple can be, but a person who is not defined, necessarily makes things less and less foreseeable, and resultantly is a true threat to the clinical-sociological eye which needs the ruling classes to know what is happening with its subjects.

But also the society itself asks for the control of fixed identities. If people no longer dream about the possibility of a free society, they want justice at least in some other way. "Nobody should be less repressed than the majority", this is the new motto of our society, a motto that has one of its expressions in the forced identity. (3)

6. The overcoming of racism, anti-Semitism and sexism does not consist so much, in the acceptance of the other (external) and the construction of an alternate identity, as the so called postmodern theorist's would have us believe. It consists rather in an analysis of the intimate relation that the concepts of equality, difference and identity have in our society, and with that an analysis of the characteristics of our society that take an overly aggressive position, which in the last instance is not an aggressiveness against the other, but rather a selfdestructive tendency that implies necessarily our irrational and destructive social formation.

7. The exaltation of the difference and the identity, far from being beyond the capitalist modernity (in the sense of "post"), objectively makes the conceptual fog thicker and prevents us seeing the internal contradictions of the present SOCiety. This recycles, once more, the absurd fantasy that the selfdestructive tendency of the bourgeois society could be surpassed within its limits.

[The postmoderns are for the modernity, what the Jesuits were for the catholic church: they are radicals in what is visible and weak in what is conceptual and essential. They rescue by their pseudo-radical criticism what has been destined to disappear, this invalidates the radical critique, which one brings in danger the persistence of the oppressive reality. This can in certain cases perfectly coincide with the subjective will of surpassing the domination of the human being by the human being, which does not change the effects, which are in the last instance negative. for ernancipation.]

The debate. if the equality or the difference, the national or "etnmc" identity, or perhaps (why no!?) the individual identity, are the secrets of a less repugnant society, than the one from which we are part, is (in last instance) a scholastic debate, because really it is nothing other than a debate among different limited perspectives on the same total phenomenon: the bourgeois society. that has as it's necessary basis forced equality, forced difference and forced identity.

The different individual begins to arise historically at the moment when the masification of the society begins, the particular identity is celebrated just in the moment when it tends to vanish. The solitude of each different and identical individual is the necessary base of the masification, that is, the forced equality is based on the forced difference.

Simultaneously the generalized masification provokes the

desire and the social obligation to be distinguished in such important aspects as the make of the used car, the revered football team, the applied perfume, the favourite soap opera or even the chosen hobby. At international level the national difference is exalted more and more, whereas it is known perfectly well that it is in fact disappearing at an accelerated rate. The forced equality provokes forced difference.

9. The solution to a certain form of absence of freedom cannot be another form of absence of freedom. The repression, that implies necessarily the forced equality, cannot be surpassed with the forced difference. The lack of freedom, that implies the forced national identity, doesn't have its antidote in the forced "ethnic" identity and even not in the individual identity, which in spite of being nearer to the emancipation than the other identities, cannot exist in the present society without an element of cohercion. But, in the bourgeois society the reclamation or the imagination of a freedom - even the most limited and ephemeral one - provokes necessarily the loss of another freedom.

10. Freedom is not reached sacrificing it, it sounds as if were common knowledge, but it is not. Freedom IS only reached by surpassing its nowadays principal limitation, that is the bourgeois-capitalistic society Equality, difference and identity can only be developed freely in a free society. Th~ secret of emancipation of the indigenes, of women," homosexuals, of lesbians and of all those called by tti~ majority "others", is the emancipation of the society as such. Everything else is nothing other than the perverse attempt to surpass a repression with a new one. Of these attempts human history is full, and it makes no sense to repeat it once again.

(1) Richard 0' Flaherty from the National University of Ireland (NUl) Galway helped me with his very valuable observations about the linguistic correctness of this English version, and I also discussed some points of these theses with him.

(2) See: Marx Horkheimer and Theodor Adorno, Dialektik der Aufklarung Philosophische Fragmente, in. Max Horkheimer, Gesammelte Schriften, Vol 5, especially the chapter:

Elemente des Antisemitismus, pages 197-238. The English version of this text is: M.Horkheimer and T.Adorno: "Dialectic of Enlightenment", Tr by J.Cumming, "Verso", London, 1970. (3) Also see on the problem of the identity Bolivar Echeverria, "La Identidad Evanescente", in; "Las ilusiones de la Modernidad", DFUNAM / EI Equilibrista, Mexico, 1995, pages 55-74. Echeverria in this text makes, starting off from the theory of Wilhelm Humboldt, the proposal «to conceive the universality of the human in a concrete way", with wha* could rescue, using our concept, the equality and at the sarrlt time the difference [«conceblr la universalidad de 10 humano de manera concreta»] (pag.58).

==================================================

345 - by Prof. Ing. Ignazio CORSARO Editor of Lo Straniero

INFLUENCE OF POLITICS AND IDEOLOGY ON MIKHAIL BAKHTlN'S CRITICISM

Paper for 22/B IMISE Workshop "Lo Straniero" at Congress of Ethnographers/Anthropologists, Moscow/Russia, 8-12 Jun 99

The following notes examine the cultural research of the Russian critic Mikhail Bakhtin (1895-1975). They mainly refer to Bakhtin's essay "Rabelais and his World", published in Moscow in 1965, hereunder analysed in its English version (ed. Indiana University Press, 1984).

1. Biographical Approach

Bakhtin was a talented critic who suffered a never ending conflict between his own ideas and those of the environment where he lived. We might say that this situation is normal as every human being more or less suffers an existential contrast with his own relatives, friends, acquaintances, and the external world - in fact, very often with himself as well. Unfortunately, Bakhtin's conflict had the peculiarity of involving a dispute with the literarian and political milieu of his country, the Soviet Union, ruled by a totalitarian regime highly

MAY 1999, I·Hh YEAR * International Movement for Interdisciplinary Study of Estrangement * ISSN 1123-8542 THE STRANGER - DER FREMDE * Registered at :\aplcsltaly Trihunal in 1985 * L'ETRANGER - EL EHTRANJERO

lO STRRN I ERO #29

Journal of IMISE, edited by Ignazio Corsaro * TeI.0039-0SI-·U6052 * Fax.0039-0S1-4043S4

Estrangement from the environment where one lives can negatively lead to selfish scepticism or positively, to awareness of humanity's domineering instinct. However, estrangement from evil is always a search for good.

CALL FOR CHAIRS/PAPERS ON PAG.45-48

lie 0 NTE NTS * on pag.31

MANIFESTO OF IMISE

1 FOREWORD

The International Movement for Interdisciplinary Study of Estrangement (IMISE) isn't affiliated to any religious, political rC';nancial organizations. Adherence Involves solely the ' .. ~ng of an Interest In human beings' cultural values and drives Founded In 1985 through Lo Straniero, it keeps urging intellectuals to re-consider Hamlet's prophetic message: "There is nothing either good or bad, but thinking makes It so." Once _this message is deciphered by psychoanalysis, uncovering the unconscious aggressive drive In human nature, It turns into "There IS no Party, no Philosophy, no Church either good or bad, but human behaviour makes it so", revealing that no polifician of any Party, no philosopher of any Philosophy and no priest of any Church would ever easily admit these conclusions; each of them wanting to show that his/her own organization IS the

best and infallible. to continue on p.e

Current and back: issues of

LO STARN I ERO

are auailable to reader at:

BELGIUM/Bruxelles: C.I.E.P. of the Bibliotheque Royal

IT AL Y /Naples: Libreria Naz., Palazzo Reale, sez. "Kennedy" IT AL Y /Naples: NATO AFSOUTH Europe Headquarters Library

ITAL Y/Naples: American NSA Library at Agnano LUXEMBOURG/Dudelange: Bibliotheque Municip. de la Ville RUSSIA/Moscow: Russian State Library, Vozdvizhenka St.3 RUSSIA/Moscow: Library of MEUH Univ, Perovskaya St.37

USA/New York Library of MOMA (Museum of Modern Art)

22/A/l 11'11 SE Meeting (Debate)

Naples/Italy, 12 Dec.1998, at S.Giorgio School of English

22/A/2 IMISE Meeting

(Debate - Performance - Uideo) Naples/Italy, 19 Fn 99, at St.Peter's English Language Center (see photos on page N/O)

22/B 11'11 SE Meeting (Workshop)

Moscow/Russia, 8-12 June 1999, at the International Congress of the Institute of Anthropology and Ethnology of the RUSSian Academy of SCiences - Programme pag.45

Chairman of Organizing Committee and Vice-Director of the Institute of Ethnology of the RUSSian Academy of SCiences

and President of the Association of the Ethnologists and Anthropologists Prof. Dr. Michael Guboglo

Director of Secret. Dr. Nadierda Doubowa, 117034 Moscow, Leninsky prosp.32-A, TeI007-095-9380712, Fax.+/+9380600

23rd 11'11 SE Meeting (Conference) Naples/Italy, 23/28 Aug 1999

The 22nd IMISE Event will be held in Napleslltaly, at the Anglican Church, a monument built on land donated by Garibaldi to the British Communrty in Naples; a symbol of estrangement from cultural divides, which crowned the unification of Italy in 1860. Use of the Church implies neither

its approval nor disapproval of views expressed during the Meeting

A Theatre Session (see Programme p.31) will be coordinated by Prof. Dr. Heinz-Uwe Haus from University of Delaware, USA

«Workshop in Kyogen Comedy of Medieval Japan» will be led

by ProfATTsubaki, Univ. of Kansas, USA (see paper 342)

The "I MISE Paper 1999" will be selected by vote during the closing session, and published in Lo Straniero #30

SEE PROGRAMME ON PAG.46-48

GUEST-COLUMN * on pag.R-U Madison MORRISON and Ignazio CORSARO

----------- . __ . __ --_._------------

pag.3 - #29 **. LO STRANIERO address Via Chiaia 149/A ,80121 Naplesmaiy TeI0039-81-426052. Fax.0039-81-404384

FOUNDED IN 1985 FOR ESTRANGEMENT FROM THE DISHONEST AND DOCUMENTATION OF lOlAS WORDS -WHAT RASCALS THE "HONEST" liRE'. FONDATO NEl 1985 PER LO STRANIAMENTO DAI DISONESTI E PER DOCUMENTARE lE PAROLE 01 lOLA: -CHE CANAGLIE. lA GENTE "ONESTA"'.

CONTENTS

MANIFESTO OF IMISE

1. Foreword

2. Cultural Programme

3. Advisory Board

4. The Age of Estrangement

5. Activity of IMISE up to now

ED ITOR I RL PAGE

Editorial Items

IMISE Application Form

p.2 p.2

• v"l ESTRRNGEMENT

1. Authors' Legacy

2. IMISE Contributors/Papers

p.5 p.6

NEW I MISE PAPERS

p.1/4 p.4 p.4 p.4 p.4

SHOEF Corina (Israel)

- Paper 346: «Estranged not Only on Stage»

TCHERVONNA Y A Svetlana (Russia)

- Paper 332: "Concept of "Lo Straniero" (Stranger, Alien, Foreigner) in an Ethnic-Cultural Dimension»

TSUBAKI Andrew T. (USA)

- Paper 343 «Workshop on Kyogen Comedy of Medieval Japan»

WEITAUSER Claudia Petra (Germany) - Paper 353:«Facing Reality (the innocent eye)>> (performance)

YASSOUR Avraham (Israel)

- Paper 338 "Prince Kropotkin and the Kibbutz Movement» .

POETRY AND LETTERS

TO ED ITOR

OR

TO THE I NNER SELF

p.23-24

p.7-22 CLOUDSLEY Tim (UK)

- Paper N°347 "What and Where Is Poetry for Me Now»

BLAKE James (USA)

- Paper 342: "Irish Gaelic Theatre in the 1990s:

Estrangement, Contention, Success»

CLOUDSLEY Tim (UK)

- Paper 336: "The Shaman/Artist as Estranged Visionary».

CORSARO Ignazio (Italy)

- Paper 345: "Influence of Politics and Ideology in Mikhail Bakhtin's Criticism»:

D' AMBROSIO Matteo (Italy)

- Paper 334: "From Formalism to the Present The Concept of .. "Ostranenie" in Literary Theory»

.. ~I

e,;::;NDLER Stefan (Mexico)

- Paper 344: "Difference and Identity»

HARTAL Paul (Canada)

- Paper N°351 "I Dream the Dreams of Shepherds»

LIGHT John (UK)

- Paper N°348: "Why SUicide?"

KOSTERMANN (NETMAIL) Peter (Germany) - Paper N°352: «Metamorphosis»

POYNTER Rhonda (USA) - Paper N°349 "Now ..

SMITH Sam (UK)

- Paper N°350 "Inward-Looking Modernism»

HAUS Heinz-Uwe (Germany) I MIS E E U E NT S

- Paper 337: "Alienation and Identity: Cross-Cultural Currents

in Theatre Arts»

HELMET AG Charles (USA)

- Paper 341: «Learning by Doing: "Oedipus Rex" - As An Experimental University Theatre Production»

IRMSCHER Johannes (Germany)

- Paper 339: "Oriental Christian Writing as a Component of the Literature of Late Antiquity»

KOUDRYAVTSEV Vladimir (Russia)

- Paper 333: "Paganism in the Art of the Eastern Finno-Ugrian Peoples»

POLLIACK Lily (Israel)

- Paper 335: "The European Union Between Integration and Alienation».

- Paper 340: «Jerusalem: Holy City of Conflict and Estrangement» .

SJOGREN Hedda (Sweden/USA) - Paper 337: «Relative Body Rites»

221A11 and 221A12 IMISE Meeting

Naples/Italy - Reportage N/38-0/39

2218 IMISE Workshop "Lo Straniero"

Moscow/Russia - Programme 45

23rd IMISE Meeting - Naples/Italy

Programme 46-48

GUEST -COLUMN

LITERRTURE - MORRISON Madison (USA)

- Paper 354: "MM's Aeneid» p. P/40- T /44

THERTRE - CORSARO Ignazio (Italy) - Paper 355: "Strangers» (play)

p.Al25-NI38

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address Via Chlaia 149/A. 80121 NaplesAtaly Tel.0039-081·426052 Fax 0039.:QI2.l,4043P4

LO STRANIERO'S

Periodico a distribuzione gratuita - Reglstrato al Tribunale di Napoli il 26/9/1985. N° 3446. Tipografia = Lithosud/Napoli Direttore resp Ignazio Corsaro - via Ctuaia 149-A, 80121 Napoli, TeI.081-426052, Fax.081-404384

ED ITO R: Ignazio Corsaro

Address: via Chiaia 149.-A. 80121 Napoli/Italy, Tel=0039-081-426052, Fax.=0039-081-404384

EDITORIAL PROGRAMME

The aim of Lo Straniero is to publish papers on human estrangement and the fact or fiction referable to it. We wish to make it a forum on estrangement, and an archive of documentation (we have been collecting pertinent literature since 1985) Our editorial policy tries to meet the requests of scholars and students who find Lo Straniero useful for their research.

SUBSCRIPTION AND DISTRIBUTION

Subscription and distribution are free in order to avoid financial barriers which might obstruct the IMISE free cultural exchange. However, subscription might be declined or names cancelled from our mailing list - unless otherwise agreed - due to criteria of selection of addressees, which reflect editorial policy and financial limits. Subscribers should realize that our project can survive and prosper only through their support (see Donations here under)

Publication annually includes at least 2 Issues + Supplements + Mailing in closed envelope and letter tariff. Airmail is limited to Europe, but extended to all Continents for addressees who have priority such as donators, contributors with publication_ the issue, and participants in cultural events organized by Lo Straniero. ..

DONATIONS

Donations are welcome as a help for editorial survival or expansion. For practical reasons (bank transfer commission, etc) donators are kindly asked to avoid any remittance lower than the following: for Individual = at least US$50, for Institution = at least US$150. Address check under Ignazio Corsaro's name. For payment through bank, address to: «Banco di Napoli, NATO Branch. v.le della Liberazione, 80125 Napoli/Italy, bank account N°42000032, under Ignazio Corsaro's name".

CULTURAL CONTRIBUTION

No fee (or copyright) is payable (or due) for work contributed. Any work (script/drawing/photo, including letters) sent to Lo Straniero or its Editor, is considered available for total or partial publication, unless otherwise specified Authors are also invited to contribute to expenses for publication and diffusion, according to following fees. Standard paper (up to 1,000 words) = U8$50, Additional words (every group of 200 additional words) = US$10

OFFICIAL LANGUAGE and DOCUMENTATION

Official language is English, but French and Italian accepted, Graphic works are also accepted. Photocopy of (page) article + mailing = US$10. Back issue (if available) + mailing = US$30 Sample issue + mailing = US$20

International Movement for Interdisciplinary Study of Estrangement (IMISE)

MEMBERSHIP TO IMISE APPLICATION FORM

(If interested in applying, fill and return this form, or photocopy of it, to us. No fee IS due for the application)

Name and Surname:

Address

I wish to be a member of the International Movement for Interdisciplinary Study of Estrangement, which promotes the study of estrangement in all fields of culture through the editorial activity of Lo Straniero and the organization of events such as conferences, workshops, exhibitions, etc. I understand that my membership will provide psychological support to this Movement and doesn't involve any sort of cultural or financial commitment, but solely the sharing of an interest in people's cultural drives,

signature:

«,",ani soU qui mal y pensC)

«Honi soit Qui bien y pense!»

EVERY HUMAN ENVIRONMENT IS A SOURCE OF ESTRANGEMENT

"Piramids ."Parthenon ",Coliseum.Eiffel Tower ... Big Ben ... Cremlin Tower .. .Statue of Liberty ... Hiroshima Memorial,

We edit Lo Straniero in Naples, which is a beautiful spot, But the inhabitants' cunning is unbearable.

All places in the world are capitals of struggle and alienation. It shows that Edward Ill's saying: «Shame on him who thinks evil of it" is wrong. Thus our motto is: «Shame on him who praises it"