Academic literature on the topic 'Edward Said's Orientalism'
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Journal articles on the topic "Edward Said's Orientalism"
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Amer Meziane, Mohamed. "Is Orientalism Islamic?" Comparative Studies of South Asia, Africa and the Middle East 40, no. 1 (2020): 219–22. http://dx.doi.org/10.1215/1089201x-8186258.
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Abstract Since many orientalists make Revelation to Muhammad meaningful in terms of hermeneutical engagement, does it mean that orientalism should be deemed Islamic? By raising this deliberately provocative question, this essay examines the ways in which definitions of Islam do or do not challenge orientalism. Is it possible to construct a “post-orientalist” definition of Islam without enacting a continuous critique of orientalism? Is such a critique exhausted by Edward W. Said's famous book, Orientalism, as it is too often assumed, or are we still confined by its impasses? These questions define the method that structures the essay's argument.
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Scott, M. "Edward Said's Orientalism." Essays in Criticism 58, no. 1 (2008): 64–81. http://dx.doi.org/10.1093/escrit/cgm025.
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Massad, Joseph. "THE INTELLECTUAL LIFE OF EDWARD SAID." Journal of Palestine Studies 33, no. 3 (2004): 7–22. http://dx.doi.org/10.1525/jps.2004.33.3.007.
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This essay examines Edward Said's philosophy of intellectual life and what an intellectual vocation entails. Said's major contribution, Orientalism, is discussed in light of his own concept of ““traveling theory”” and its impact on various disciplines, especially postcolonial studies. Said's views on Palestine and the Palestinians are also elaborated and contextualized in his own oeuvre. Finally, the essay discusses Said's interest in musical performance and attempts to read his work ““musically,”” showing how all his interests are part of a larger whole that constitutes his intellectual legacy.
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Yu, Henry. "Reflections on Edward Said’s Legacy: Orientalism, Cosmopolitanism, and Enlightenment1." Journal of the Canadian Historical Association 17, no. 2 (2007): 16–31. http://dx.doi.org/10.7202/016588ar.
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Abstract How are we to understand Edward Said's critique of the imbrication of knowledge and colonial power in light of his own education at elite universities such as Princeton and Harvard? Is Said's own path through elite colonial schooling in the Middle East and the exclusive schools of the United States a context for understanding the origins of his arguments in Orientalism? Yu uses the tension in Said's own commitment to a cosmopolitan ideal of knowledge to explore the contradictions within the legacies of the Enlightenment and European colonialism.
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Dirks, Nicholas B. "EDWARD SAID AND ANTHROPOLOGY." Journal of Palestine Studies 33, no. 3 (2004): 38–54. http://dx.doi.org/10.1525/jps.2004.33.3.038.
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Since the publication of Orientalism in 1978, it has been virtually impossible to study the colonial world without explicit or implicit reference to Edward Said's charge that the sources, basic categories, and assumptions of anthropologists, historians of the colonial world, and area studies experts (among others) have been shaped by colonial rule. This article charts Said's influence on anthropology, tracing both anthropology's engagement with colonialism and the frequently ambivalent (and sometimes defensive) responses within the field to Said's critique. The article also considers the larger terrain of Said's engagement with the field, from his concern about its ““literary”” turn of the 1980s to his call for U.S. anthropology explicitly to confront the imperial conditions not only of its epistemological inheritance but also of its present position. Though Said's direct writings on the discipline have been limited, the article concludes that anthropology has not only learned a great deal from Said's critique, but has become one of the most important sites for the productive elaboration and exploration of his ideas.
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Bahri, Media Zainul. "KRITIK IBN WARRAQ ATAS ORIENTALISME EDWARD SAID: PERDEBATAN EPISTEMOLOGIS MENGENAI ‘TIMUR DAN BARAT’." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 16, no. 2 (2019): 223. http://dx.doi.org/10.22515/ajpif.v16i2.1921.
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This article tries to describe Ibn Warraq's critique onEdward Said's monumental work, "Orientalism (1979)" in four main areas; Said anti-Western; misunderstanding on Western culture; orientalism and imperialism; and the relationship of Western music with the Eastern world. Based on critical study approach to the two monumental works of thesetwo intellectual figures, the results of the study show that even Said has never "responded" to Warraq's criticism directly, but Said's views and thoughts after his publication of the work "Orientalism", had become a kind of "defense" and "weapons", which counterattacked to his critics. Said's thesis against Warraq's anti-thesis, which later led to synthesis, and likewise the circulation of theory and theoretical criticism, has made a very significant contributionto the development of science. Through a very serious academic debate between Warraq and Said, the perspectives of scientists and people in generalhave become clearer.
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O'Hanlon, Rosalind, and David Washbrook. "After Orientalism: Culture, Criticism, and Politics in the Third World." Comparative Studies in Society and History 34, no. 1 (1992): 141–67. http://dx.doi.org/10.1017/s0010417500017461.
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Over the last decade, studies of ‘third world’ histories and cultures have come to draw to a very considerable extent upon the theoretical perspectives provided by poststructuralism and postmodernism. With the publication in 1978 of Edward Said's work,Orientalism, these perspectives—now fused and extended into a distinctive amalgam of cultural critique, Foucauldian approaches to power, engaged ‘politics of difference,’ and postmodernist emphases on the decentered and the heterogeneous—began to be appropriated in a major way for the study of non-European histories and cultures. Certainly in our own field of Indian colonial history, Said's characteristic blending of these themes has now become virtually a paradigm for a new generation of historians and anthropologists. These directions have been most recently and sharply endorsed in Gyan Prakash's discussion, ‘Writing Post-Orientalist Histories of the Third World: Perspectives from Indian Historiography.’
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Ganguly. "Roundtable: Revisiting Edward Said's Orientalism." History of the Present 5, no. 1 (2015): 65. http://dx.doi.org/10.5406/historypresent.5.1.0065.
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Hafez, Sabry. "EDWARD SAID'S INTELLECTUAL LEGACY IN THE ARAB WORLD." Journal of Palestine Studies 33, no. 3 (2004): 76–90. http://dx.doi.org/10.1525/jps.2004.33.3.076.
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This article discusses Edward Said's intellectual legacy in the Arab world. After examining Said's own cultural influences, the trajectory of his early academic career in America, and his ““re-orientation”” towards his Arab identity and culture following the 1967 war, the author focuses on the reception of his works in Arab intellectual circles. Though Orientalism was initially misperceived through the frame of identity politics, his theoretical writings exerted a steadily growing impact on Arab criticism, particularly by offering a way out of its methodological dependency on the West. The author suggests that Said's final role as an oppositional intellectual ““speaking truth to power,”” which reached beyond the Arab intelligentsia to a broader audience, may in the final analysis be his most lasting contribution.
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Courville, Mathieu E. "The secular masks of religion: A (re) constructive critique of W. D. Hart's Edward Said and the Religious Effects of Culture." Studies in Religion/Sciences Religieuses 34, no. 2 (2005): 233–49. http://dx.doi.org/10.1177/000842980503400205.
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Since the late 1970s, much scholarly interest has been generated by Edward Said's Orientalism. More recently, some scholarly attention has been devoted towards understanding Said's view of religion. One such example is W. D. Hart's Edward Said and the Religious Effects of Culture. This article aims to show that Hart's reading of Said's œuvre is not only partial, but also largely uncharitable and therefore inadequate. Two major problems of Hart's book are the focus of attention: first, that according to Hart, Said was only negative in regards to religion, and second, that, again according to Hart, Said thought religion and secularism could not be fruitfully allied. To correct these two erroneous views, six theses based on Said's writings are proposed as correctives. In offering the correctives this article provides a more nuanced account of Said's views of religion based on the understanding that Said expressed his thoughts concerning religion on two relatively distinct discursive levels: one metaphorical, the other concrete. To illustrate this, the article examines an example of Said's metaphorical reflections concerning nationalism as religious, and conversely, of exile as secularity.
Dissertations / Theses on the topic "Edward Said's Orientalism"
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Nechamkin, Judith. "Edward Said's Orientalism : discourse of power." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26122.
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This thesis is a study of Edward Said's Orientalism. Its purpose is to explain Orientalism as a unique contribution to the debate on the merits and faults of Orientalism. It is written in order to explain the relevance of Orientalism to the discipline of Islamic studies. The point of this thesis is not to criticize or exonerate Orientalism, but to understand its full implications. Orientalism is not the first work to address the topic of Orientalism, but it is unique in its approach and hypotheses. I have therefore focused only on those points which are unique, such as Said's use of Michel Foucault's theories and Joseph Conrad's imagery.
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Allawzi, Areej Khamis Khalifeh. "The visible translator : identifying norms in the translations of Edward Said's Orientalism." Thesis, Durham University, 2015. http://etheses.dur.ac.uk/10991/.
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A sizable number of studies have examined various aspects of translation norms. Yet, these studies mainly focus on the theoretical aspect of norms, while neglecting the complementary aspect. This thesis sets out to study the complementary aspect of norms. It builds upon Toury’s model of norms by providing a methodology to identify norms in Arabic translations. Norms are defined as the general values shared in a society regarding what is right or wrong, acceptable or unacceptable. They should be understood as an explanatory tool, not simply as a prescriptive tool. Examining norms as an explanatory tool requires investigating the issue of the agency of the translator. Translators’ agency can direct the translation process and can also be led by norms dominating the culture in which translations are generated. This thesis examines the Arabic translations by Kamal abu Deeb and Mohammed Enani of Edward Said’s Orientalism. The cultural scene in the Arabic world, where the translations were produced, encompasses different ideologies that can be reflected in literary works, including translations. Additionally, in some regions, religion can play a guardian-like role as a point of reference upon which authorities rely to monitor different forms of cultural borrowings. This thesis exposes the influence of the norms driven by ideology and religion on the translations of Orientalism. It does so by applying a textual method, as suggested by Toury, which observes regular translational behaviour. This method relies on the pragmatic notion of implicature and Grice’s maxims of conversation to trace the changes in the meaning between the source and target texts.
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Kandeel, Ammar. "Edward Said face à Louis Massignon : une fascination orientaliste." Thesis, Montpellier 3, 2016. http://www.theses.fr/2016MON30031.
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Cette thèse interroge les aspects d’une fascination d’Edward Said pour la pensée de l’orientaliste français Louis Massignon. Il s’agit dans un premier temps de revenir sur la réception de l’essai majeur de Said Orientalism (1978), jugé excessivement polémique, afin de souligner les difficultés des lectures à expliquer l’ambivalence des positions idéologiques de l’auteur vis-à-vis de l’orientaliste, positions qui varient entre la critique et l’éloge. Cet examen nous mettra en situation de montrer la nécessité d’une nouvelle approche, supposant la présence d’affinités de pensée entre le critique et l’orientaliste. Plutôt qu’une méthode thématique souvent suivie, et qui cherche à valider ou à s’opposer aux positions de Said, l’approche formelle de la thèse tente de lire le texte dans son ambivalence. Elle permet de voir dans l’instabilité des positions de l’auteur le reflet d’un motif central de son œuvre, à savoir la perte de son lieu palestinien, motif autour duquel il réfléchit sur Massignon et nous permet par conséquent de montrer les dimensions d’un attrait pour l’orientaliste. La comparaison des poétiques d’Orientalism et de L’Hégire d’Ismaël (1935) montrera que les deux auteurs font de la perte du lieu un événement décisif qui inaugure pourtant une Histoire du style de pensée orientaliste pour Said et de la foi abrahamique de l’Islam pour l’autre<br>This doctoral thesis studies the aspects of Edward Said’s fascination for Louis Massignon, a French orientalist. It focuses first on the reception of Said’s Orientalism (1978), his major essay (which has been) commonly deemed excessively polemical, in order to underline the difficulties to explain the ambivalences of the author’s ideological position – a position which combines criticism and praise. This analysis will show the necessity of (proposing) a new approach to Orientalism, an approach which assumes that Said’s thought is close to Massignon’s. Instead of using the prevailing thematical methodology, which consists in approving or refuting Said’s position, the formal approach of this thesis attempts to reveal the ambiguity of Said’s text. In the instability of the author’s position, one can thus observe the reflection of one of the main motifs of his work, namely the loss of the Palestinian place, a motif through which he analyzes Massignon’s though, and which shows therefore Said’s appeal to the orientalist’s ideas. Comparing the poetics of Orientalism and L’Hégire d’Ismaël (1935) will show that both authors make loss a determining event which still inaugurates a History of Orientalist thought for Said, and a History of Islam’s Abrahamic faith for Massignon
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Tansley, Tangea. "Writing from the shadowlands: how cross-cultural literature negotiates the legacy of Edward Said." Thesis, Tansley, Tangea (2004) Writing from the shadowlands: how cross-cultural literature negotiates the legacy of Edward Said. PhD thesis, Murdoch University, 2004. https://researchrepository.murdoch.edu.au/id/eprint/335/.
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This thesis examines the impact of Edward Said's influential work Orientalism and its legacy in respect of contemporary reading and writing across cultures. It also questions the legitimacy of Said's retrospective stereotyping of early examples of cross-cultural representation in literature as uncompromisingly 'orientalist'.
It is well known that the release of Edward Said's Orientalism in 1978 was responsible for the rise of a range of cultural and critical theories from multiculturalism to postcolonialism. It was a study that not only polarized critics and forced scholars to re-examine orientalist archives, but persuaded creative writers to re-think their ethnographic positions when it came to the literary representations of cultures other than their own. Without detracting from the enormous impact of Said, this thesis isolates gaps and silences in Said that need correcting. Furthermore, there is an element of intransigence, an uncompromising refusal to fine-tune what is essentially a binary discourse of the West and its other in Said's work, that encourages the continued interrogation of power relations but which, because of its very boldness, paradoxically disallows the extent to which the conflict of cultures indeed produced new, hybrid social and cultural formations.
In an attempt to challenge the severity of Said's claim that 'every European, in what he could say about the Orient, was consequently a racist, an imperialist, and almost totally ethnocentric', the thesis examines a number of different discursive contexts in which such a presumption is challenged. Thus while the second chapter discusses the 'traditional' profession-based orientalism of nineteenth-century E. G. Browne, the third considers the anti-imperialism of colonial administrator Leonard Woolf. The fourth chapter provides a reflection on the difficulties of diasporic 'orientalism' through the works of Michael Ondaatje while chapter five demonstrates the effects of the dialogism used by Amitav Ghosh as a defence against 'orientalism'. The thesis concludes with an examination of contemporary writing by Andrea Levy that appositely illustrates the legacy of Said's influence.
While the restrictive parameters of Said's work make it difficult to mount a thorough-going critique of Said, this thesis shows that, indeed, it is within the restraints of these parameters and in the very discourse that Said employs that he traps himself. This study claims that even Said is susceptible to 'orientalist' criticism in that he is as much an 'orientalist' as those at whom he directs his polemic.
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Tansley, Tangea. "Writing from the shadowlands : how cross-cultural literature negotiates the legacy of Edward Said /." Tansley, Tangea (2004) Writing from the shadowlands: how cross-cultural literature negotiates the legacy of Edward Said. PhD thesis, Murdoch University, 2004. http://researchrepository.murdoch.edu.au/335/.
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This thesis examines the impact of Edward Said's influential work Orientalism and its legacy in respect of contemporary reading and writing across cultures. It also questions the legitimacy of Said's retrospective stereotyping of early examples of cross-cultural representation in literature as uncompromisingly 'orientalist'.
It is well known that the release of Edward Said's Orientalism in 1978 was responsible for the rise of a range of cultural and critical theories from multiculturalism to postcolonialism. It was a study that not only polarized critics and forced scholars to re-examine orientalist archives, but persuaded creative writers to re-think their ethnographic positions when it came to the literary representations of cultures other than their own. Without detracting from the enormous impact of Said, this thesis isolates gaps and silences in Said that need correcting. Furthermore, there is an element of intransigence, an uncompromising refusal to fine-tune what is essentially a binary discourse of the West and its other in Said's work, that encourages the continued interrogation of power relations but which, because of its very boldness, paradoxically disallows the extent to which the conflict of cultures indeed produced new, hybrid social and cultural formations.
In an attempt to challenge the severity of Said's claim that 'every European, in what he could say about the Orient, was consequently a racist, an imperialist, and almost totally ethnocentric', the thesis examines a number of different discursive contexts in which such a presumption is challenged. Thus while the second chapter discusses the 'traditional' profession-based orientalism of nineteenth-century E. G. Browne, the third considers the anti-imperialism of colonial administrator Leonard Woolf. The fourth chapter provides a reflection on the difficulties of diasporic 'orientalism' through the works of Michael Ondaatje while chapter five demonstrates the effects of the dialogism used by Amitav Ghosh as a defence against 'orientalism'. The thesis concludes with an examination of contemporary writing by Andrea Levy that appositely illustrates the legacy of Said's influence.
While the restrictive parameters of Said's work make it difficult to mount a thorough-going critique of Said, this thesis shows that, indeed, it is within the restraints of these parameters and in the very discourse that Said employs that he traps himself. This study claims that even Said is susceptible to 'orientalist' criticism in that he is as much an 'orientalist' as those at whom he directs his polemic.
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Weber, Mirjam. "Der "wahre Poesie-Orient" : eine Untersuchung zur Orientalismus-Theorie Edward Saids am Beispiel von Goethes "West-östlichem Divan /." Weisbaden : O. Harrassowitz, 2001. http://catalogue.bnf.fr/ark:/12148/cb39247826c.
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Wankerl, Thomas B. "On the imperial storyteller /." View abstract, 2002. http://wilson.ccsu.edu/theses/etd-2002-19/ThesisTitlePage.html.
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Thesis (M.A.)--Central Connecticut State University, 2002.<br>Thesis advisor: Stuart Barnett. " ... in partial fulfillment of the requirements for the degree of Master of Arts in English." Includes bibliographical references (leaves 178-182). Also available via the World Wide Web.
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Tintin, Hodén. "Att visualisera Orienten : En närläsning av Linda Nochlins The Imaginary Orient utifrån Edward Said och John M Mackenzie." Thesis, Södertörns högskola, Institutionen för kultur och kommunikation, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-11683.
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According to Edward Said the Orient is a European construction that has arisen out of a need to describe the Western civilisation as culturally superior. This occurrence Said gives the label "Orientalism". Art historian Linda Nochlin takes Said’s theories further in The Imaginary Orient where she conveys the thesis that the pictorial Orientalism is an expression of an imperialistic ideology. John M. Mackenzie, on the other hand is of the opinion that the pictorial Orientalism rather is an expression of the Romantic movement. To understand the Orientalist art we have to consider the social and historical context in which the work was created. By trying to justify the Orientalists choice of motive Mackenzie takes the view of those who consider art history as a positive discipline. Nochlin on the other hand means that we instead of fortifying the art historical canon we ought to politicize it, which only is possible if we contemplate art history as a critical rather than a positive discipline.
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Camargo, Adrover J. Jesús. "El conflicto palestino-israelí a partir del pensamiento de Edward W. Said." Doctoral thesis, Universitat de les Illes Balears, 2016. http://hdl.handle.net/10803/373640.
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La present tesi doctoral comprèn una anàlisi del conflicte palestí-israelià a partir de l'obra i el pensament d'Edward W. Said. És un treball des de la reflexió d'un autor a l'exili. En primer lloc, es conforma el marc teòric a partir de l'anàlisi de les obres de Said sobre orientalisme, cultura, imperialisme i resistència. En segon lloc, s'estudia el sionisme des de Said, és a dir, des del punt de vista de les seves víctimes i com a arrel del conflicte palestí-israelià. En tercer lloc, s'analitza el conflicte palestí-israelià a partir de l'obra filosòfica i política de Said des de la Naqbah de 1948, passant per la Naqsah de 1967, les Intifadas palestines contra l'ocupació sionista, els Acords d'Oslo, i les últimes reflexions contra l'atac a l'Iraq de 2003. En darrer lloc, es porta a terme un excurs dels últims deu anys del conflicte després de la mort del nostre autor a partir dels instruments saidians adquirits al llarg de la investigació. També s'analitza, en forma d'epíleg, la Primavera àrab a partir del pensament crític, híbrid i en contrapunt que va vertebrar tota l'obra de Said. Al mateix temps, en forma d’annexos, s’analitzen la paradoxa de les identitats jueva i àrab, i la lluita pels recursos naturals en el conflicte per Palestina<br>La presente tesis doctoral comprende un análisis del conflicto palestino-israelí a partir de la obra y el pensamiento de Edward W. Said. Es un trabajo desde la reflexión de un autor en el exilio. En primer lugar, se conforma el marco teórico a partir del análisis de las obras de Said sobre orientalismo, cultura, imperialismo y resistencia. En segundo lugar, se estudia el sionismo desde Said, es decir, desde el punto de vista de sus víctimas y como raíz del conflicto palestino-israelí. En tercer lugar, se analiza el conflicto palestino-israelí a partir de la obra filosófico-política de Said desde la Naqbah de 1948, pasando por la Naqsah de 1967, las Intifadas palestinas contra la ocupación sionista, los Acuerdos de Oslo, y las últimas reflexiones contra el ataque a Iraq de 2003. En último lugar, se lleva a cabo un excurso de los últimos diez años del conflicto tras la muerte de nuestro autor a partir de los instrumentos saidianos adquiridos a lo largo de la investigación. También se realiza una reflexión, en forma de epílogo, sobre la Primavera árabe a partir del pensamiento crítico, híbrido y en contrapunto que vertebró toda la obra de Said. A su vez, a modo de anexos, se analiza la paradoja de las identidades judía y árabe, y la lucha por los recursos naturales en el conflicto por Palestina.<br>This dissertation consists of an analysis of the Palestinian-Israelian conflict taking as a point of departure the ideas of Edward W. Said, the reflective work of an author in exile. The theoretical framework takes into account Said’s works on orientalism, culture, imperialism and resistance. Together with this, the concept of Zionism is studied through Said, that is, from the point of view of its victims as well as the root of the Palestinian-Israelian conflict. Third, this friction is analyzed taking as a starting point Said’s philosophical and political works from the 1948 Naqbah, through the 1967 Naqsah, and also the Palestinian intifadas against Zionist occupation, the Oslo Agreements, and Said’s last reflections on the Iraq War in 2003. Last, a survey of the last ten years of the conflict after Said’s death is carried out using Saidian elements that have come up along the research. The afterword attempts to work out as a reflection on the Arab Spring taken from Said’s critical, hybrid view and counterpoint, which assembled most of his writings. An annex is later included, in which both Jewish and Arab identities are analyzed, as well as the state of the natural resources at the time of the conflict.
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Atreus, Haydar. "Den Omvända Orientalismen : En kritisk jämförelse mellan läroböckernas islambild och muslimernas." Thesis, Södertörn University College, Lärarutbildningen, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-194.
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<p>Denna uppsats tar sin utgångspunkt i en problematiserande läsning av Edward Saids kritik av främst den västeuropeiska kulturens negativa representationer av framförallt den arabisk-islamska världen. Genom att ta fasta på teorins anti-essentialistiska grundpoäng ifrågasätts dess icke uttalade men effektiva tendens att återproducera en missvisande dikotomi. Endast ett sådant ifrågasättande kan på allvar öppna möjligheten att se bortom föreställningen om araberna som passiva och viljelösa offer. En analys av muslimska författares kritik av islambilden i europeiska skolböcker, jämförd med hur islam framställs i svenska historieläroböcker, visar att de senare är långt mer anti-orientalistiska än muslimernas egna islambild. Muslimerna och islam behandlas som historiska fenomen, styrda av samma sociala och ekonomiska faktorer som de som format de västeuropeiska samhällena. De muslimska författarnas kritik handlar dock om ett envist försök att ahistoriesera islam: en plädering för att den endast ska fattas i en teologisk/filosofiskt bemärkelse.</p>
Books on the topic "Edward Said's Orientalism"
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Defending the West: A critique of Edward Said's Orientalism. Prometheus Books, 2007.
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Der "wahre Poesie-Orient": Eine Untersuchung zur Orientalismus-Theorie Edward Saids am Beispiel von Goethes "West-östlichem Divan" und der Lyrik Heines. Harrassowitz, 2001.
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Warraq, Ibn. Defending the West: A Critique of Edward Said's Orientalism. Prometheus Books, 2007.
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Altman, Michael J. Orientalism in Nineteenth-Century America. Edited by Paul Harvey and Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.19.
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During the nineteenth century, Americans encountered Asia through a number of exchanges. Drawing on the work of Edward Said, this chapter surveys the development of American Orientalism across three areas: academic Orientalism, representative Orientalism, and Orientalist discourses of power. Academic Orientalism first developed in the United States as the work of British Orientalists in India filtered into the country. Later, Americans such as William D. Whitney placed American Orientalism on par with its European competitors. Meanwhile, Ralph Waldo Emerson, Henry David Thoreau, imagined Asia as a land of Oriental mysticism and contemplation in contrast to American materialism and reason. Finally, the World’s Parliament of Religion in 1893 used representations of the Orient to bolster claims of American cultural supremacy. Through all of these examples, Orientalism collapsed the line between religion and race such that the Orient always represented racial and religious inferiority to white Christian America.
Book chapters on the topic "Edward Said's Orientalism"
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Pflitsch, Andreas. "Said, Edward W.: Orientalism." In Kindlers Literatur Lexikon (KLL). J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_22216-1.
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McAlister, Melani. "Edward Said, Orientalism (1978)." In A Companion to Post-1945 America. Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996201.ch34.
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Ahmad, Aijaz. "Orientalism and After: Ambivalence and Metropolitan Location in the Work of Edward Said." In Imperialism. Routledge, 2022. http://dx.doi.org/10.4324/9781003101536-12.
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Schmitz, Markus. "Archäologien des okzidentalen Fremdwissens und kontrapunktische Komplettierungen – Edward W. Said: »Orientalism« und »Culture and Imperialism«." In Schlüsselwerke der Postcolonial Studies. VS Verlag für Sozialwissenschaften, 2012. http://dx.doi.org/10.1007/978-3-531-93453-2_8.
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"Orientalism, Opera, and the Public Sphere." In Edward Said's Translocations. Routledge, 2012. http://dx.doi.org/10.4324/9780203122549-17.
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Cicek, Filiz. "Engendering Orientalism." In Advances in Media, Entertainment, and the Arts. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7180-4.ch008.
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This study explores the elements of Orientalism in German-Turkish director Fatih Akin's films Head-On (2004) and The Edge of Heaven (2007). Utilizing Homi Bhabha's theory of “third spaces,” which immigrants often inhabit, and Edward Said's lens of the postcolonial gaze, I analyze the degree to which the bodies of immigrants willingly embody the mysterious “oriental,” and how and when it is projected upon male and female characters in these two films. Akin's characters dwell between a perceived and imaginary Occident and Orient, while living and traveling in the soil of both Germany and Turkey.
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Landes, Richard A. "Orientalism as Caliphator Cognitive Warfare." In Advances in Media, Entertainment, and the Arts. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7180-4.ch003.
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When Edward Said wrote Orientalism, he was defending the honor of the Western “other,” especially that of his fellow Arabs. Three years later, he published a book on Western media coverage of the Iranian revolution of 1979, in which he applied many of the principles he worked out in orientalism to Western journalists' coverage of events in 1979. It is probable that Said did not know that 1979 was 1400 in the Muslim calendar, and that it marked the dawn of modern global jihad and the drive for a global caliphate. It is also probable that Said had no idea that his attack on the West for their “racist” attitudes towards his fellow Arabs actually paralyzed the West's ability to deal with the cognitive war about to come. This chapter will analyze the way in which Said's honor-driven analysis worked to the benefit of those working towards a global caliphate, warriors whose values and goals were the exact opposite of what he espoused in his post-colonial work. The problems with the Western reception of Saïd continue to haunt democracies and progressive efforts.
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Tombul, Işıl. "Otherization of Oriental Woman in Cinema." In Advances in Media, Entertainment, and the Arts. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1774-1.ch002.
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Edward Said's Orientalism is a theory of the West's reconstruction of the East in its own system of thought. In analyzing this construction, Said made a discourse analysis that revealed how those who have power with the Foucauldian approach construct knowledge. According to Michel Foucault, those who have power build knowledge in discourse. In the media discourse established by the West which has power today, the East has a “crowded,” “non-sterile,” “backward,” “irrational” image. The issue of women in orientalism is also important. Because the woman is among the most easily marginalized segments, the Oriental woman becomes an object. In fact, gender, culture, religion, ethnicity and geography are marginalized on women. The aim of this study is to examine the construction of Oriental woman in Western films in the context of Orientalism theory. Iraqi women in The Exorcist (1973) and Moroccan women in The Sheltering Sky (1990) were analyzed.
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Kamperis, Aya. "Virtual Orientalism/Imagined Dualism (VO/ID) Expansion." In Advances in Media, Entertainment, and the Arts. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7180-4.ch004.
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In Virtual Orientalism, Jane Naomi Iwamura extends Edward Said's theory through an analysis of the US post-war visual culture to trace the genealogy of the icon of the East she calls the ‘Oriental Monk'. The aim of the chapter is to explore the appropriation of the notion of Zen, particularly its application and exploitation as an aesthetic ‘style', and the mechanisms behind such phenomena. The chapter extends Iwamura's thesis to elaborate on the function of the Virtual Monk to question the development of its ontology in the contemporary world of neoliberalism and social media to introduce the concept of VO/ID, which has been deployed by capitalist corporations to market Zen as a lifestyle product/service. It offers an insight into the process of identification within the framework of orientalism, that is, the way in which the Self and the Other come into being, and offer Gen as a possible solution to the VO/ID expansion.
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Küngerü, Ayhan. "The Demonization of Islam in Contemporary Hollywood Cinema." In Advances in Media, Entertainment, and the Arts. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4778-6.ch013.
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With the end of the Cold War, paradigms of the Cold War could not explain the emerging international environment. Therefore, Western authorities put forward various theories in order to elicit new order. One of those is Samuel Huntington's “clash of civilization” thesis. In his work, Huntington stated that with the end of the Cold War, basic element of the clashes was no longer ideological, instead economic and cultural. In this context, clashes would occur between civilization and religion would be the main source of clashes between civilizations. He allotted the large part of his work to the differences between the Western and Islam civilization. American Sniper were addressed and analysed according to four dogmas of Orientalism in Edward Said's book Orientalism. Accordingly, existence of the state of conflict between Western and Islam civilization mentioned in Huntington's work have been observed. It has been seen that civilization of Islam built as the adversary of the West have been deemed as other and created as enemy.
Conference papers on the topic "Edward Said's Orientalism"
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Vainovski-Mihai, Irina. "GIVING PRECEDENCE TO COMMON POINTS: THE LIMITS OF THE OTHERNESS IN FETHULLAH GÜLEN’S DIALOGIC METHODOLOGY FOR INTERFAITH ENCOUNTERS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/zvgs8407.
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This paper examines Fethullah Gülen’s teaching on interfaith encounters highlighting his dialogic methodology proposed for a globalised world in which Samuel Huntington’s idea of the ‘clash of civilisations’ (Clash of Civilizations and the Remaking of World Order, 1997) is still prominent. This idea, concludes Gülen, stems from the lack of trust in the religion of the “Other” and, rather often than not, from easily passing over the common points. According to Gülen, dialogue is not a superfluous endeavour, but an imperative (“Dialogue is a must”) and it should start by “Giving precedence to common points”. Gülen holds that the tendency toward factionalism exists within human nature. A meaningful and nonetheless necessary goal, he says, should be to make this tendency non-threatening and even beneficial. To fully appreciate the significance of Gülen’s accomplishments, one must understand the perspec- tive from which he approaches the subject of interfaith dialogue. Based on his thinking as noted above, the purpose of this paper is to set out in some detail the way in which this re- nowned Islamic thinker limits the “domain” of the Otherness (Homi Bhabha, The Location of Culture, 2004; Nation and Narration, 1990) to make dialogue possible through overcom- ing both Orientalism (Edward Said, Orientalism, 1978) and Occidentalism (Ian Buruma and Avishai Margalit, Occidentalism: the West in the Eyes of its Enemies, 2004). Challenging the discourse of conflict and focusing on common points may be an important strategy when mutual suspicions are still prevalent and when the field of postcolonial studies stand witness to conflicting processes of refraction (Patricia Crone, Medieval Islamic Political Thought, 2005; Amin Maalouf, Les Croisades vues par les Arabes, 1986). Those who act according to what they have seen are not as successful as those who act according to what they know. Those who act according to what they know are not as successful as those who act according to their conscience. (Gülen 2005:106) This article aims to explore Fethullah Gülen’s teaching on interfaith encounters highlight- ing his dialogic methodology proposed to a globalized world in which models and theories of clashes are still prominent. These theories, concludes Gülen, stem from the lack of trust in the religion of the “Other” and, rather often than not, from easily passing over the com- mon points. According to Gülen, dialogue is not a superfluous endeavour, but an imperative (“Dialogue is a must”) and it should start by “Giving precedence to common points”. Gülen holds that the tendency toward factionalism exists within human nature. A meaningful and nonetheless necessary goal, he says, should be to make this tendency non-threatening and even beneficial. To fully appreciate the significance of Gülen’s accomplishments and the challenges he is facing, one must understand the perspective from which he approaches the subject of interfaith dialogue. Based on the above-mentioned landmarks of his viewpoints regarding the representation constructs, the purpose of my paper is to investigate the way in which this renowned Islamic thinker limits the “domain” of the Otherness or dilutes many of the apparently instituted boundaries. My paper starts from the assumption that recognizing the Other on common grounds is a prerequisite of dialogue. The first section of the essay focuses on conceptual frameworks of defining the “relevant” alterity (Orientalism, Balkanism, Occidentalism) and theories of con- flict (models of clashes, competing meta-narratives). The second section looks into identity markers expressed or implied by Sufi thinkers (Al-Ghazali, Rumi, Nursi). The third section discusses Gülen’s awareness with the Other and, consequently (as detailed in the fourth sec- tion) his identification of common grounds for dialogue. To achieve the aim of my study, throughout all the four sections, Gülen will be presented in a textual exchange of ideas with other thinkers and authors.