Othering

[T]he For-self-ness of the one must therefore make the other something other than it is immediately set in the judgment: this self-preservation through subjection of the other under itself is therefore immediately an othering of this other; but the nature of Judgment must at the same time equally assert itself in this alteration and sublate at the same time this otherness.

[T]he Ego discerns itself, distinguishes itself, others itself; this Otherness is, as contrasted with the first phase, its being Out-of-Itself, and, since the Othering is a making itself an object to itself, it is also its being For-Itself; [...]

"Othering" may be defined as that process which serves to mark and name those thought to be different from oneself. An example of this is recent scholarship on whiteness. As Ruth Frankenberg asserts, to focus on whiteness is to displace the white from the unmarked, unnamed status that is itself an effect of its dominance. [...] The process of "othering" as an integral part of the identity formation of dominant whites is absolutely clear here.

The ambivalence of colonial discourse lies in the fact that both these processes of ‘othering’ occur at the same time, the colonial subject being both a ‘child’ of empire and a primitive and degraded subject of imperial discourse.

Australians are conscious of multiple Otherings, both oppressive and affectionate. As white Australians locate Aboriginal people metaphorically "out there," so the rest of the world locates us all "down under."

The process of political othering was not simply a rhetorical consequence of the Revolution's own unifying political culture.

The civilizing mission, which is central to both international law and human rights, requires the definition of the native in particular language in which he is stripped of full humanity to justify the “othering” process, or the re-creation of the non-European in the image of the European.

These new set of decisions may or may not be put into operation, but the process of constructing suspicion and othering of the Jummas is already in place. Jummas cannot be called "adibashis" [natives], Jummas cannot be recognised in the constitution, Jummas have to be called "khudro nri-goshthi" [insignificant people], Jummas cannot talk to anyone without a chaperone, government officials will prevent celebration of indigenous peoples' day – the list goes on.