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Books on the topic 'Edward Said's Orientalism'

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Published: 22 February 2023

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1

Defending the West: A critique of Edward Said's Orientalism. Amherst, N.Y: Prometheus Books, 2007.

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2

Orientalism revisited: Art, land and voyage. Milton Park, Abingdon, Oxon: Routledge, 2012.

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3

Edward Said: A critical introduction. Cambridge, UK: Polity Press, 2000.

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4

Der "wahre Poesie-Orient": Eine Untersuchung zur Orientalismus-Theorie Edward Saids am Beispiel von Goethes "West-östlichem Divan" und der Lyrik Heines. Wiesbaden: Harrassowitz, 2001.

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5

The legacy of Edward W. Said. Urbana: University of Illinois Press, 2009.

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6

Analysis of Edward Said's: Orientalism. Macat International Limited, 2017.

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7

Mohanty, Bharat Bhusan. Edward W. Said's Orientalism a Critique. Rawat, 2005.

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8

Warraq, Ibn. Defending the West: A Critique of Edward Said's Orientalism. Prometheus Books, 2007.

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9

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.

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10

Reorienting Orientalism. Sage Publications, 2006.

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11

Reorienting Orientalism. Sage Publications India Pvt. Ltd., 2006.

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12

Niyogi, Chandreyee. Reorienting Orientalism. SAGE Publications India Pvt, Ltd., 2021.

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13

Quinn, Riley. Orientalism. Taylor & Francis Group, 2017.

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14

Quinn, Riley. Orientalism. Taylor & Francis Group, 2017.

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15

Debating Orientalism. Palgrave Macmillan, 2013.

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16

Elmarsafy, Ziad, Anna Bernard, and David Attwell. Debating Orientalism. Palgrave Macmillan, 2013.

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17

Sasso, Eleonora. The Pre-Raphaelites and Orientalism. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474407168.001.0001.

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The book redefines the task of interpreting the East in the late nineteenth century, weaving together literary, linguistic, and cognitive analyses of Pre-Raphaelite paintings, illustrations and writings. It takes as a starting point Edward Said’s Orientalism (1978) in order to investigate the latent and manifest traces of the East in Pre-Raphaelite literature and culture. As the book demonstrates, the Pre-Raphaelites and their associates appeared to be the most eligible representatives of a profoundly conservative manifestation of the Orient, of its mystic aura, criminal underworld and feminine sensuality. As readers of Edward Lane’s and Richard F. Burton’s translations of the Arabian Nights, John Ruskin, D.G. Rossetti, Christina Rossetti, William Morris, Algernon Swinburne, Aubrey Beardsley, and Ford Madox Ford were deeply affected by the stories of Aladdin, Sinbad and Ali Baba (and the less known Hasan, Anime, and Parisad), whose parables of magic, adventure and love seem to be haunting their Pre-Raphaelite imagination. Through cognitive linguistics and its wide range of approaches (conceptual metaphors, scripts and schemas, prominence, figure, ground, parables, prototypes, deixis and text world theory), which provide an illuminating framework for discussing the blend of East and West in Pre-Raphaelite paintings, illustrations and writings, this book demonstrates how Ruskin, the Rossetti brothers, Morris, Swinburne, Beardsley and Ford took property from the stories of the Arabian Nights and reused them in another remediations.

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18

Netton, Ian Richard. Orientalism Revisited: Art, Land and Voyage. Taylor & Francis Group, 2012.

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19

Netton, Ian Richard. Orientalism Revisited: Art, Land and Voyage. Taylor & Francis Group, 2012.

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20

Netton, Ian Richard. Orientalism Revisited: Art, Land and Voyage. Taylor & Francis Group, 2012.

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21

1951-, Williams Patrick, ed. Edward Said. London: Sage, 2001.

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22

Kennedy, Valerie. Edward Said: A Critical Introduction. Polity Press, 2013.

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23

Varisco, Daniel Martin. Reading Orientalism: Said and the Unsaid. University of Washington Press, 2012.

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24

Pedagogy of the Other: Edward Said, Postcolonial Theory, and Strategies for Critique. Lang Publishing, Incorporated, Peter, 2012.

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25

Pedagogy of the Other: Edward Said, Postcolonial Theory, and Strategies for Critique. Lang Publishing, Incorporated, Peter, 2012.

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26

Orientalism and Imperialism: From Nineteenth-Century Missionary Imaginings to the Contemporary Middle East. Bloomsbury Publishing Plc, 2018.

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27

Stone, Lucian, Andrew Wilcox, and Jason Bahbak Mohaghegh. Orientalism and Imperialism: From Nineteenth-Century Missionary Imaginings to the Contemporary Middle East. Bloomsbury Publishing Plc, 2020.

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28

Cox, Jeffrey. The Dialectics of Empire, Race, and Diocese. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0002.

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The history of global Anglicanism is dominated by two master narratives. In the narrative of post-colonial studies, Anglican expansion is one aspect of the expansion of the British Empire. Edward Said’s Orientalism (1978) reconfigured imperialism as cultural domination of the non-Western world, and the imposition of Western styles of religion. The contrasting narrative of mission studies focuses on the victory of the ‘indigenous’ over the ‘foreign’ in the spread of Christianity. Heavily influenced by the works of Lamin Sanneh, this narrative regards missionaries as detonators of indigenous Church growth. This chapter suggests a new narrative of global Anglicanism in which the antagonistic binary struggle between the ‘foreign’ and the ‘indigenous’ is replaced with a dialectical narrative of conflict and collaboration. Western and non-Western Christians cooperate in the ‘contact zone’ of mission and diocese to create a new global Anglicanism, one that is neither fully indigenous nor fully foreign, but new.

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29

Daneshgar, Majid. Studying the Qur'an in the Muslim Academy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190067540.001.0001.

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This book sheds light on how the study of Islam in the Muslim lands become an exercise in politics and pious apologetics. It also displays the way modern critical historical approach to the Qurʾān is under threat across the world. The author shows the combination of traditional practices, sectarian rivalry, prejudice and outdated attitudes—reflexive censorship, mutual systemic exclusion by Sunni and Shi‘i traditions of each other’s points of view along with lack of interest in work done outside the Middle East and a fixation on a narrow and flawed interpretation of Orientalism, Edward W. Said’s classic study of imperialist cultural representation. It discusses the influence of oil-funded conservative inroads into religious studies programs in the West. It provides readers with a powerful case for understanding the sources and dynamics of “Islamic Apologetics” and the threat to critical historical methodologies particularly in the West as an essential first step toward protecting then strengthening modern scholarship, East and West.

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30

Adel, Iskandar, and Rustom Hakem, eds. Edward Said: A legacy of emancipation and representation. Berkeley: University of California Press, 2010.

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31

Iskandar, Adel, Adel Iskander, Hakem Rustom, and Hakem Rustom. Edward Said: A Legacy of Emancipation and Representation. University of California Press, 2010.

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32

Adel, Iskander, and Rustom Hakem, eds. Edward Said: A legacy of emancipation and representation. Berkeley: University of California Press, 2010.

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33

Reading Orientalism: Said and the Unsaid (Publications on the Near East). University of Washington Press, 2007.

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34

Rao, Rahul. Postcolonialism. Edited by Michael Freeden and Marc Stears. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199585977.013.0027.

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The chapter traces key moments in the development of postcolonialism, principally through an engagement with the work of Edward Said, Homi Bhabha, and Gayatri Chakravorty Spivak. Among its principal contributions are its accounts of orientalism as a strategy of Western power/knowledge in relation to the rest of the world and of hybridity as its consequence, besides a considerable investment in the fraught project of taking the subaltern seriously. The chapter outlines Marxist objections to postcolonialism, namely that its poststructuralist-influenced critique of essentialism both fails to offer a historically compelling account of anticolonial resistance and undermines possibilities for resistance to contemporary capitalism. The third section of the chapter suggests that debates between Marxism and poststructuralism are anticipated in the archives of anti-colonial liberation, in which nativist essentialism, universal humanism, and deconstruction are all visible as strategies of resistance to power. Postcolonialism today is a divided house, bearing the inheritance of anti-colonial thought in its dissonant entirety.

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35

De Ganges López, Fabio Alexis. Chiapanequismo. La formación de una región histórica, cultural e imaginaria en revistas del Ateneo de Ciencias y Artes de Chiapas. Universidad de Ciencias y Artes de Chiapas, 2021. http://dx.doi.org/10.29043/cesmeca.rep.1075.

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A mediados del siglo XX, se gestó un movimiento cultural de significativa importancia para la historia del Estado: el Ateneo de Ciencias y Artes de Chiapas. Promovido por el gobierno, una de sus más notables manifestaciones y expresiones estuvo en la revista Ateneo. A partir de ésta, reconstruyendo parte de la historia y echando mano de recursos teóricos y metodológicos –entre los que destacan los de Edward Said, con Orientalismo, Roger Bartra, con las redes imaginarias del poder político, los estudios regionales y los estructuralistas Claude Lévi-Strauss y Roland Barthes–, Alexis de Ganges presenta en este estudio una interpretación innovadora y original: Chiapas como la producción de una región imaginada y simbólica, como un regionema. Chiapanequismo es, pues, una apuesta por desentrañar algunos aspectos de un discurso propuesto por la clase en el poder, en el que, por un lado, se crea y se muestra una identidad y, por otro, se oculta una realidad social más compleja. Raúl Trejo Villalobos

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36

Gotman, Kélina. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190840419.003.0001.

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‘Choreomania’ borrows from and extends the Orientalist trope described by Edward W. Said: imagined as feminine, exotic, and ancient, so-called choreomaniacs were also described in colonial medical and anthropological literature as jagged and unpredictable. ‘Epidemic hysterias’ involving frenzied dancing, or individual ticking and jerking, constitute an alternative history of gestural modernity, opposite to the smooth and efficient movement of ‘torque’. The fantasy of dance-like neuromotor disorder disrupting the smooth march of modernity constitutes choreomania as a swarm-like madness whose conceptual genealogy, following Michel Foucault, can be traced through a discursive history articulated across fields. The chapter proposes to think about the movement of this writing, the archival repertoire of scenes describing disorderly movement as it circulated around the world. Choreography itself can thus be understood as an art and science of motion, in motion: ‘choreography’—writing dance—describes the imagined, and moving, borderline between figures of order and unrest.

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