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Anne Elvey What connection is there between myself, or even more unassumingly between my body and this internal graft and fold, which, once the umbilical cord has been severed, is an inaccessible other? (Kristeva 1986: 178) Julia Kristeva describes birth as a bearing of the other. In the arrival of the child, birth could be imagined to be the end (both as purpose and conclusion) of the maternal pain of labour. But, drawing on Simeon4s words to the Lukan Mary, Kristeva represents the birth of the other not as the end but as a promise of maternal pain (1986: 167; Luke 2:35). Moreover, in this bearing of the other, the birth-giving woman is transformed; she, too, is born as other (see Atwood 1982 and Spivak 1993: 151). At the intersections of feminisms and ethics, there is no single discourse of the other. Recognition of women4s differences on the basis of, for example, race, class, gender, ability, and sexuality indicates the necessity to account for the multiple othernesses of women. This multiplicity unsettles an easy construction of woman as the other of man. In another way, attention to the materiality of women4s bodies and their embodied relationships to others, for example children and lovers, also disturbs the construction of woman as "the man-consolidating other" (Spivak 1993: 148). French feminist Luce Irigaray (1993b), describing the "fecundity of the caress", makes a critical feminist intervention in the work of Emmanuel Levinas, who has become the philosopher of the other. Where for Levinas the claim of the other comes to me by way of the sight of a face or the call of a voice, Irigaray portrays the other as lover (and the lover as other) who claims me and is claimed by me through the touch of the body. For Irigaray touch is the first sense, "a mediation that is continually forgotten" (1993a: 59), a mediation which recalls "being-in-the-mother as the impossible threshold of ethics" (Spivak 1993: 168). Levinas4 emphasis on the claim of the other appeals to a "forgotten sociality" that is beyond being (Hart 1999: 57). I am always marked by my prior responsibility for the other. But the embodied interconnectedness of "being-in-the-mother" describes another "forgotten sociality" that gives space to any claim of the other. Moreover, as Kevin Hart indicates, there is a further "forgotten sociality" that is the interconnectedness of human and other-than-human nature - the interrelationship of all Earth beings (1999: 60-61). b