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Journal articles on the topic 'Edward Said's Orientalism'
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1
Amer Meziane, Mohamed. "Is Orientalism Islamic?" Comparative Studies of South Asia, Africa and the Middle East 40, no. 1 (May 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 (January 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 (October 10, 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 (December 30, 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 (January 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 (June 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.
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Goldberg, Ellen. "The Re-Orientation of Buddhism in North America!" Method & Theory in the Study of Religion 11, no. 4 (1999): 340–56. http://dx.doi.org/10.1163/157006899x00087.
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AbstractThis paper applies Edward Said's thesis on the ideology of 'orientalism' to an analysis of the transplantation of Buddhism in North America. To do this, the article examines Martin Bauntann's recent model of transplantation as a strategic adaptation model for the transplantation of Buddhism to North America. In addition to this, the paper looks at the ways, in which a reoriented North American Buddhism has inherited the latent notions of orientalism.
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Kalmar, Ivan Davidson. "Benjamin Disraeli, Romantic Orientalist." Comparative Studies in Society and History 47, no. 2 (April 2005): 348–71. http://dx.doi.org/10.1017/s0010417505000162.
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Of Edward Said's many passions, Joseph Conrad was among the most persistent. That a Polish-English writer of nineteenth-century colonial fiction should be the hero of the author of Orientalism might challenge those, among both Said's friends and enemies, who misread his work as a condemnation of major Western writers and thinkers who shared their period's Eurocentric prejudice. Said fully recognized Conrad's “uncompromising Eurocentric vision,” yet discovered in it, perhaps paradoxically, a “felt tension between what is intolerably there and a symmetrical compulsion to escape from it.” With the passage of time, what speaks to us is not Conrad's prejudices, but the way his texts “brush up unstintingly against historical constraints.”
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Sabatos, Charles. "Crossing the “Exaggerated Boundaries” of Black Sea Culture: Turkish Themes in the Work of Odessa Natives Ilf and Petrov." New Perspectives on Turkey 24 (2001): 83–104. http://dx.doi.org/10.1017/s0896634600003502.
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One of the most significant developments in literary studies over the last twenty years has been the postcolonial discourse that emerged with Edward Said's groundbreaking Orientalism, which has been enormously beneficial in heightening awareness of a set of Western assumptions that had gone virtually unquestioned for centuries.One of Said's role models, whom he mentions in both Orientalism and Culture and Imperialism and discusses at greatest length in his essay “Secular Criticism,” is Erich Auerbach, the Jewish-German scholar who wrote the literary history Mimesis during his exile in Istanbul. Auerbach's own explanation of his situation in exile occurs at the very end of Mimesis: “I may also mention that the book was written during the war and at Istanbul, where the libraries are not equipped for European studies …. On the other hand, it is quite possible that the book owes its existence to just this lack of a rich and specialized library” (Auerbach 1953, p. 557).
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ΓΑΖΗ, ΕΦΗ. "«ΟΡΙΕΝΤΑΛΙΣΜΟΣ». ΤΟ ΚΕΙΜΕΝΟ ΩΣ ΓΕΓΟΝΟΣ." Μνήμων 21 (January 1, 1999): 237. http://dx.doi.org/10.12681/mnimon.795.
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<p>Effie Gazi, «Orientalism». The «text» as «event».</p><p>This paper traces the impact of Edward Said's «Orientalism» on thesocial sciences in the twenty years that followed its first publication.Main emphasis is put on the analytical tools and interpretative strategiesgenerated through a critical reading of «Orientalism» by various disciplinesand fields. In this direction, four interlinked debates are identified:a) one focussing on the function of «Orientalism» as an heuristic toolrather than a general theory in order to overcome the reductionism inherentin holistic frameworks; b) a more or less orthodox marxist lineof argumentation emphasizing the need to move from the «representations» of non-western societies in the western imagination to a substantialstudy of those societies themselves with a particular interest in theirsocial stratification and class conflict rather than their «image»; c) adebate that prioritizes a reversed pattern of «Orientalism» arguing forthe use of the term «Occidentalism» and the need to identify the strategiesand concepts involved in the construction of the «West» ratherthan that of the «East» and d) the arguments produced within theframework of the «colonial discourse analysis» and more specifically the«Subaltern Studies Programme» that turn their interest in a furtherelaboration of the orientalist theme enriching particularly cultural analysiswith concepts such as hybridity, trans-culturation and ethnoorientalism.</p>
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Mead, Jenna. "Reading By Said's Lantern: Orientalism and Chaucer's Treatise On the Astrolabe." Medieval Encounters 5, no. 3 (1999): 350–57. http://dx.doi.org/10.1163/157006799x00123.
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AbstractThis paper takes Edward Said's foundational critique of western discourses of knowledge about the orient as a way of intervening in the tradition of reading Chaucer's only scientific text, The Treatise on the Astrolabe. I argue for recognizing the "color" of Chaucer's originary text of "Messahala, an Arabian astronomer, by religion a Jew", and against naturalizing the Treatise as an "unmarked white" text. My argument is that there are cultural and political values at stake in Chaucer's pedagogical text.
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Khalil, Atif. "Beyond a Western Self and non-Western Other: Edward Said and his critics on truth and representation." Studies in Religion/Sciences Religieuses 33, no. 3-4 (September 2004): 319–37. http://dx.doi.org/10.1177/000842980403300303.
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This article explores the central arguments Edward Said puts forward in his Orientalism on the epistemological problems surrounding the "West's" knowledge of the "East," particularly the Islamic "East." It then proceeds to examine some of the responses these arguments have elicited from those who object to Orientalism's underlying critique, as exemplified in the writings of Bernard Lewis, and those who accept it with certain qualifications, as exemplified in the writings of Leela Gandhi. Neither of the responses is comprehensive; Lewis's counter-arguments overlook the underlying philosophical issues at stake, whereas Gandhi's response provides a more promising alternative to the future of our knowledge of the "East." I also present some defences of Said's positions that have been criticized by both Lewis and Gandhi.
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Singh, M. Garbutcheon. "Edward Said's critique of orientalism and Australia's ‘Asia Literacy’ curriculum." Journal of Curriculum Studies 27, no. 6 (November 1995): 599–620. http://dx.doi.org/10.1080/0022027950270602.
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Çelik, Zeynep. "Reflections on Architectural History Forty Years after Edward Said's Orientalism." Journal of the Society of Architectural Historians 77, no. 4 (December 1, 2018): 381–87. http://dx.doi.org/10.1525/jsah.2018.77.4.381.
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Lee, Josephine. "Embracing the East: White Women and American Orientalism. By Mari Yoshihara. New York: Oxford University Press, 2003; pp. 242. $55 cloth, $19.95 paper; Cold War Orientalism: Asia in the Middlebrow Imagination, 1945–1961. By Christina Klein. Berkeley: University of California Press, 2003; pp. 316. 55 cloth, $21.95 paper." Theatre Survey 45, no. 2 (November 2004): 279–82. http://dx.doi.org/10.1017/s0040557404210262.
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Since Edward Said's influential formulation, scholars in a variety of disciplines have unpacked orientalism in its various incarnations. Within American studies, theories of orientalism have been used to understand more fully both the relationship of the United States to Asia during the “Pacific century” and the history of racial formation and racism with regard to Asian Americans. One of the prevailing tendencies has been to posit the Oriental as that which is marginalized and excluded, as either the exotic Other or the yellow peril. Both Mari Yoshihara's Embracing the East and Christina Klein's Cold War Orientalism do much to refocus this discussion, using contexts that demonstrate how Asia and Asian Americans were not just treated as, to use Alexander Saxton's phrase, “the indispensable enemy,” but rather held, both politically and culturally, within a much more paradoxical “embrace.”
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Driss, Hager Ben. "Closed to Oriental Heroines: Ethos of the Colonial Text." Middle East Studies Association Bulletin 36, no. 2 (2003): 164–88. http://dx.doi.org/10.1017/s0026318400044825.
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The publication of Edward Said's seminal investigation of Orientalism as a discursive construction of the Other has triggered an interrogative move towards a re-reading of Western representations of Eastern peoples and geographies. Almost forlorn now is the practice of reading literary productions within an exclusively aesthetic framework of poetic tradition. Anything one writes is already a production – a representation marked by what Derrida calls “violence of the letter.” It is a violence “of difference, of classification, and of the system of appellations” (1976, p. 110).
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Croydon, Silvia. "Defending the West: A Critique of Edward Said's Orientalism, Ibn Warraq." British Journal of Middle Eastern Studies 39, no. 3 (December 2012): 430–31. http://dx.doi.org/10.1080/13530194.2012.726498.
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Mallampalli, Chandra. "Escaping the Grip of Personal Law in Colonial India: Proving Custom, Negotiating Hindu-ness." Law and History Review 28, no. 4 (October 4, 2010): 1043–65. http://dx.doi.org/10.1017/s0738248010000763.
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Postcolonial perspectives on India's past have tended to focus on representations, which served the purpose of colonial domination. The view, for instance, that Indian society is fundamentally constituted by caste or religion legitimated the supposedly secular or neutral system of governance introduced by the British. Building upon Edward Said's Orientalism (1978), scholars have suggested that some of our most widely held assumptions about Indian society were more rooted in an imperial worldview than in real social experiences of Indians. The attempt of colonial administrators to understand and govern India through the study of ancient texts formed the basis of an Indian variety of Orientalism. How colonial courts deployed this text-based knowledge in relation to the actual practices of religious “communities” is the central focus of this essay.
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Tolmacheva, Marina. "The Medieval Arabic Geographers and the Beginnings of Modern Orientalism." International Journal of Middle East Studies 27, no. 2 (May 1995): 141–56. http://dx.doi.org/10.1017/s0020743800061857.
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European Orientalism of the 19th and 20th centuries has been the subject of a heated and vigorous debate ever since the publication of Edward Said's monograph. By contrast, the study of the early stages of academic and cultural Orientalism has been neglected. For the beginnings of Oriental studies in Europe one still largely relies on institutional histories and archival research, or even V. V. Barthold's 80-year-old study. The birth of academic Orientalism in the 17th century was occasioned by three major factors: a renewed interest in Islam, major advances in travel and exploration, and the emergence of modern approaches to science and education. Among important background developments were the decline of the perceived Arab threat followed by the rise of a very real Ottoman Turkish one, the geographical shift in hostilities from the European West to the East, and the realignment of European alliances and attitudes in the wake of the Protestant Reformation.
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Jung, Dietrich. "Edward Said, Michel Foucault og det essentialistiske islambillede." Dansk Sociologi 20, no. 3 (September 3, 2009): 33–50. http://dx.doi.org/10.22439/dansoc.v20i3.3081.
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Edward Saids Orientalism blev kendt som en anvendt udgave af Michel Foucaults diskursteori. Said hævdede at være inspireret af især Foucaults Archaeology of Knowledge og Discipline and Punish i sine analyser af det essentialiserede islambillede i orientalistikken. Med udgangspunkt i Saids hævdede inspiration fra Foucault kritiserer denne artikel Orientalism’s teoretiske ramme fra et sociologisk perspektiv. Dermed følger artiklen Sadik al-Azm’s argument, at Said ikke havde øje for det fænomen, som al-Azm kaldte ”orientalism in reverse”: Islamistiske og arabisk-nationalistiske tænkeres anvendelse af orientalistiske begreber i deres egne ideologiske konstruktioner. Artiklen argumenterer for, at Said som selv-erklæret foucaultianer burde have været opmærksom på diskursers reciprokke magt. Efterfølgende vises hvordan orientalister og islamister var tæt forbundne i den diskursformation, hvorfra det essentialiserede islambillede opstod.
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Dietrich Jung: Edward Said, Michel Foucault and the Essentialist Image of Islam
Edward Said’s Orientalism became known as an applied version of Michel Foucault’s discourse theory. In analyzing the essentialist image of Islam as a core feature in Orientalist scholarship, Said claimed to be inspired by the work of Foucault, in particular by his Archaeology of Knowledge and Discipline and Punish. In using Said’s claim as a point of departure, this article criticizes the theoretical framework of Orientalism from a sociological perspective. Doing so, it examines Sadik al-Azm’s argument that Said had a blind eye to a phenomenon which al-Azm called “Orientalism in reverse”: the self-applications of Orientalist concepts in the ideological constructions of both Islamist and Arab Nationalist thinkers. The article argues that taking Foucault’s theoretical position seriously, Said should have been aware of the reciprocal power of discourses in shaping this essentialist image of Islam. The article then analyzes the phenomenon of “Orientalism in reverse” from a Foucauldian perspective, and shows the ways in which Orientalists and Islamists were closely knit together in a discursive formation from which the essentialist image of Islam emerged.
Key words: Michel Foucault, Edward Said, Orientalism in Reverse, Ernest Renan, Islamic Reform.
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Anjum, Muhammad Tahir, Shahab Rehman, and Abdus Samad. "Representing Muslims: A Postcolonial Study of Mohammed Hanif's Red Birds." Global Educational Studies Review VI, no. I (March 30, 2021): 48–54. http://dx.doi.org/10.31703/gesr.2021(vi-i).05.
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This research study highlights the role of Mohammed Hanif as a native informer in representing his own culture and religion, Islam, in his novel, Red Birds (2018). Edward Said's postcolonial theory, as presented in Orientalism (1979) and Covering Islam (1997), is applied as a tool to analyze the novel textually and contextually. The research methodology is inductive and exploratory. According to Said (1979), political knowledge may influence a state's policies about a region, as is evident in Red Birds. Hanif (2018) uses Major Ellie and Momo in the novel as his mouthpieces in depicting and representing Muslims as backwards and savages. This approach of Hanif's (2018) towards Muslims serves the narrative of the Neo-Orientalists. As Dabashi (2011), argues that Neo-Orientalists have historically used diaspora authors for their purposes. Hanif, as a native informer, has misrepresented Islam in Red Birds (2018). Hanif (2018) portrays Islam as an outdated religion. The modern world need not propagate any religion or culture negatively. Instead, we need flexibility and acceptance for peaceful co-existence.
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Hulme, Peter. "Toward a cultural history of America." New West Indian Guide / Nieuwe West-Indische Gids 66, no. 1-2 (January 1, 1992): 77–81. http://dx.doi.org/10.1163/13822373-90002005.
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[First paragraph]Caliban and otheressays, by ROBERTO FERNANDEZ RETAMAR. (Translatedby Edward Baker, Foreword by Fredric Jameson.) Minneapolis: Universityof Minnesota Press, 1989. xvi + 139 pp. (Cloth US $35.00, Paper US$14.95)Deconstructing America: representations of the other, by PETER MASON.London: Routledge, 1990. vii + 216 pp. (Cloth £ 30.00)Both these books beiong to a field of study that aims to analyze the ways in which Europe, or more generally the West, has represented to itself in words and images the non-European world. Edward Said's Orientalism inaugurated that field in 1978, immediately constituting a corpus of work through its author's recognition of precedent and analogue, then acting as indispensable touchstone to the subsequent development of the field during the 1980s. Although Said's work deals with the oriënt, however defined, a surprising amount of ideological analysis of colonial representation had already taken place within the Caribbean. Frantz Fanon, Eric Williams, and Aimé Césaire were three notable precursors recognized by Said; and Roberto Fernéndez Retamar's essays, especially those written in the late 1960s and early 1970s, pursued many similar themes within the rather different context of the Cuban Revolution. Four of those essays are now published in English, along with a more recent reflection on the most famous of them, "Caliban."
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Kanin, David B. "“Yugoslavia in 1989 and after”: a comment." Nationalities Papers 38, no. 4 (July 2010): 551–56. http://dx.doi.org/10.1080/00905992.2010.482133.
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V.P. (Chip) Gagnon, Jr. (2004, 2010) has provided a useful corrective to what he has called the “Myth of Ethnic War,” the notion that what was Yugoslavia was torn apart by primeval communal hatreds. He is not alone in this. Maria Todorova's variation on Edward Said's “Orientalism” take on the same question, and edited volumes put together by Dušan Bjelić and Obrad Savić and by Raymond Detrez and Pieter Plas have also attacked the problem posed when public intellectuals and politicians paint a crude caricature of Balkan history. The readers of this journal no doubt have their own favorites when it comes to the sport of bashing this particular myth.
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Scott, David. "Conversion and Demonism: Colonial Christian Discourse and Religion in Sri Lanka." Comparative Studies in Society and History 34, no. 2 (April 1992): 331–65. http://dx.doi.org/10.1017/s0010417500017710.
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Since the publication of Edward Said's Orientalism in 1978, it has been difficult for anthropology to avoid the fact that its own discourse is ever entangled in a whole Western archive. What became clear, of course, was that the categories through which anthropology constructs descriptions and analyses of the social discourses and practices of non-Western peoples are themselves participants in a network of relations of knowledge and power. Interestingly enough, however, whereas the general import of this Foucauldian thesis has now been quickly assimilated, its challenge has hardly been taken up in terms of tracing out the lines of formation of specific anthropological, or, let us say, anthropologized, concepts.
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TOLZ, VERA. "ORIENTALISM, NATIONALISM, AND ETHNIC DIVERSITY IN LATE IMPERIAL RUSSIA." Historical Journal 48, no. 1 (March 2005): 127–50. http://dx.doi.org/10.1017/s0018246x04004248.
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Questioning Edward Said's controversial perception of European Oriental studies as a facilitator of imperialism, this article analyses the views and policies promoted in late imperial Russia by academics specializing in Oriental studies, as they debated how best to integrate ethnic minorities in the country's eastern borderlands. The article argues that, themselves influenced by the pervasive impact of nationalism on European scholarship, between the 1870s and the 1917 Revolution these academics proposed policies which are best understood as aimed at nation-building (i.e. fostering a sense of community and unity among the population of a state) rather than at imperial domination of the minorities by the Russians. Identifying the origins of the academics' support for cultural and linguistic pluralism as fully compatible with pan-Russian nationalism, the article demonstrates that the Bolshevik nationalities policies of the 1920s were strongly influenced by the views of academic Orientalists and the pre-revolutionary Russian intellectual tradition to which the latter belonged.
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Putri, Zulfiana Dessyka. "STEREOTYPING OF INFERIOR-SUPERIORITY IN “CAESAR AND CLEOPATRA” (1945) DRAMA BY GEORGE B SHAW." IdeBahasa 3, no. 2 (December 24, 2021): 62–70. http://dx.doi.org/10.37296/idebahasa.v3i2.61.
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This article aimed to reveal various forms of arbitrary stereotypes between who is perceived as superior and who is perceived as inferior. By taking data from the play Caesar and Cleopartra (1945) by George B Shaw, the researcher examined various discriminatory and tendentious stereotyping phenomena. Although this drama was raised and raised by the western world by involving the east in it, this is what then triggers a new problem of discriminatory inequality between the west and the east which then forms discriminatory perceptions. By using the postcolonial approach, especially Edward Said's orientalism, the researcher uncovers various myths and phenomena. The method used in this research is a qualitative method with a library data collection system and deep critical analysis. The results of this study indicate that the form of incidental and oriental stereotyping is clearly seen through the depiction in the story. The West through the character of Caesar who represents white superiority carries out various orientalist practices on the character of Cleopatra as a representation of the east. All are quoted in their actions, attitudes, character, and disposition
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Abu-Shomar. "Worldliness, Orientalism, Diaspora and Humanism: The Epistemological Radiance of Edward Said's Scholarship." Interdisciplinary Literary Studies 19, no. 3 (2017): 396. http://dx.doi.org/10.5325/intelitestud.19.3.0396.
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Gelders, Raf. "Genealogy of Colonial Discourse: Hindu Traditions and the Limits of European Representation." Comparative Studies in Society and History 51, no. 3 (June 26, 2009): 563–89. http://dx.doi.org/10.1017/s0010417509000231.
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In the aftermath of Edward Said's Orientalism (1978), European representations of Eastern cultures have returned to preoccupy the Western academy. Much of this work reiterates the point that nineteenth-century Orientalist scholarship was a corpus of knowledge that was implicated in and reinforced colonial state formation in India. The pivotal role of native informants in the production of colonial discourse and its subsequent use in servicing the material adjuncts of the colonial state notwithstanding, there has been some recognition in South Asian scholarship of the moot point that the colonial constructs themselves built upon an existing, precolonial European discourse on India and its indigenous culture. However, there is as yet little scholarly consensus or indeed literature on the core issues of how and when these edifices came to be formed, or the intellectual and cultural axes they drew from. This genealogy of colonial discourse is the subject of this essay. Its principal concerns are the formalization of a conceptual unit in the sixteenth and seventeenth centuries, called “Hinduism” today, and the larger reality of European culture and religion that shaped the contours of representation.
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Whelan, Estelle. "The origins of the Mihrāb Mujawwaf: A Reinterpretation." International Journal of Middle East Studies 18, no. 2 (May 1986): 205–23. http://dx.doi.org/10.1017/s0020743800029792.
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Since the publication of Edward Said's Orientalism in 1978, every Western student of the Near East, regardless of his or her position in the ensuing debate, has been forced to examine afresh the assumptions underlying even the most respected historical studies. As far as the first century of Islam is concerned, a significant contradiction emerges from such reexamination. Although the reliance of the Muslim conquerors on indigenous administrative classes, their continuation for some time of pre-Islamic coin tupes, and their acceptance of late antique material culture in general are commonly recognized, the conclusion ususally drawn from these facts is rather a curious one: that the Arabs, entirely lacking in experience of government and distinctive material culture, were forced to adopt the essentially alien practices taht prevalied in the conquered lands.
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Simour, Lhoussain. "The White Lady Travels: Narrating Fez and Spacing Colonial Authority in Edith Wharton's In Morocco." Hawwa 7, no. 1 (2009): 39–56. http://dx.doi.org/10.1163/156920809x449535.
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AbstractForegrounding Orientalism as a system of thought that has produced constructed images and disfigured discourses about Europe's Other, this paper is primarily concerned with the practice of delineating landscape and manipulating the space of Fez in Edith Wharton's In Morocco. It starts with a rereading of Edward Said's model of analysis and then moves to an investigation into how this travel narrative displays, vulgarizes, and reproduces one of the strategies characteristic of colonial discourse: the mapping of the colonial space, specifically through the inscription of self and Other power relations, fueled up by a will to knowledge and control over new territories. It also attempts to read Wharton's narrative against Sara Mills' argument, which claims that it is gender rather than genre that is at the genesis of colonial heterogeneity.
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Bou Ali, Nadia. "Introduction." Critical Times 4, no. 3 (December 1, 2021): 478–80. http://dx.doi.org/10.1215/26410478-9355225.
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Abstract This roundtable revolves around the translation of selections from Amel's book Is the Heart for the East and Reason for the West? On Edward Said's Marx in “Orientalism,” published in Arabic in 1986. The importance of bringing this Arabic text to an English and global readership is twofold: it sheds light on the work of an influential and widely read Arabic critical social theorist and philosopher; and the translation of this critical theoretical work from “the margin” opens up central epistemological and conceptual problems in Marxist theory and its relation to postcolonialism in the present. The work of translation here does not simply involve introducing a marginal novelty into mainstream critical theory; rather it is a process of exhuming the elements that are untranslatable in the text—that is, the conceptual problems that have universal implications from within the particular site of their articulation.
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Wallace, Dickie. "Hyperrealizing “Borat” with the Map of the European “Other”." Slavic Review 67, no. 1 (2008): 35–49. http://dx.doi.org/10.2307/27652765.
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Sacha Baron Cohen maps a cultural background for his “Borat” character by creating a hyperreal Kazakhstan that is based, nonetheless, on gradations of a “real,” yet Orientalized, eastern Europe and Balkan region. Having no cultural connections to its actual Central Asian namesake, “Borat's Kazakhstan” is a Baudrillardian simulacrum because, for a western filmgoer, it essentially replaces the original. Scratching beneath the surface, however, we see that Baron Cohen composes his clown-journalist using exotic, yet familiar, “realities” from the “Other” in Europe's backyard. Using Edward Said's Orientalism (along with Milica Bakić-Hayden's and Maria Todorova's modifications of the idea), Dickie Wallace describes how this discursive bricolage of eastern European and Balkan music, language, folkloristic rituals, and archetypes, as well as continual tabu violations and commonsensical acceptance of violence, gives the character the sharp parodic elements that have had western audiences laughing even while wincing as they recognize themselves in this “Other.“
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Chittiphalangsri, Phrae. "The Author in Edward Said’s Orientalism: The Question of Agency." MANUSYA 12, no. 4 (2009): 1–17. http://dx.doi.org/10.1163/26659077-01204001.
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Edward W. Said’s Orientalism has long been celebrated for its ground-breaking analysis of the encounters between Western Orientalists and the Orient as a form of ‘othering’ representation. The success, undeniably, owes much to the use of Foucauldian discourse as a core methodology in Said’s theorisation of Orientalism which allows Said to refer to the massive corpus of Orientalist writings as a form of Orientalist discourse and a representation of the East. However, the roles of Orientalist authors tend to be reduced to mere textual labels in a greater Orientalist discourse, in spite of the fact that Said attempts to give more attention to the Orientalists’ biographical backgrounds. In this article, I argue that there is a need to review the question of agency that comes with Foucauldian discourse. By probing Said’s methodology, I investigate the problems raised by concepts such as “strategic formation,” “strategic location,” and the writers’ imprint. Borrowing Pierre Bourdieu’s sociology, I critique Said’s notion of ‘author’ by applying the question of objectivity/subjectivity raised by Bourdieu’s concepts such as “habitus” and “strategy,” and assess the possibility of shifting the emphasis on “texts” suggested by the use of Foucauldian discourse, to “actions” which are the main unit of study in Bourdieu’s sociology.
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Bhatnagar, Rashmi. "Uses and Limits of Foucault: A Study of the Theme of Origins in Edward Said's 'Orientalism'." Social Scientist 14, no. 7 (July 1986): 3. http://dx.doi.org/10.2307/3517247.
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Fatima, Kaniz, Muhammad Yousaf Rahim, and Kanzah Musaddiq. "Marginalization In Hussain's The Desolate City: A Postcolonial Critique." Global Language Review VI, no. III (September 30, 2021): 24–35. http://dx.doi.org/10.31703/glr.2021(vi-iii).03.
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This study amalgamates the subjects of World Englishes, Postcolonial Literature and Trauma Literature. Colonization results in restraining the locals on their own homeland, depriving them of the basic necessities and their social, economic and religious rights. The current study has attempted at finding such elements in Indo-Pak Postcolonial Literature of post War of Independence 1857 from the manuscript of The Desolate City by Intizar Hussain translated by Mujahid Eshai, where the plight of the locals of the city of Delhi is accounted. This study has incorporated the textual method utilizing multi-model analysis through the lens of the proposition of Edgar W. Schneider's Dynamic Model of Postcolonial Outer Circle Englishes (2018) and Edward Said's Orientalism (1979). The study has found that despite being in their own homeland, the British power has marginalized the locals either linguistically, economically, religiously or socially. Moreover, apart from the locals being affected, this plight has also affected the former ruling family and royalty.
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Levene, Nancy. "The Religion of Confrontation: Concepts, Violence, and Scholarship." Harvard Theological Review 113, no. 1 (December 27, 2019): 111–37. http://dx.doi.org/10.1017/s0017816019000373.
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AbstractJonathan Z. Smith's essay “Religion, Religions, Religious” discovers the invention of religion as a generic term in colonial adventure. The move is notable: religion is born in violence, but it can be repurposed as a term without determinate content by which to compare cases. Smith's origin story is to empower scholars to pick up “religion” as they do the terms “language” and “culture.” There are reasons, however, not only to revisit the story but also to ask whether it is not missing a move—whether the reclamation of a violent term requires more from the scholar than Smith's structuralist reversal, his reinvention of colonialist invention. I compare Smith's resourcefulness with the conquistadors to Edward Said's critique of Orientalism. Both thinkers are asking questions of violence, invention, and use. Said more squarely addresses problems of thinking with and beyond guilty concepts. Yet Smith's story is an important counterpoint. Together, these thinkers help the humanities lay ground for a more expansive and self-conscious theoretical future.
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McLeod, John. "Postcolonial Studies and the Ethics of the Quarrel." Paragraph 40, no. 1 (March 2017): 97–113. http://dx.doi.org/10.3366/para.2017.0217.
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The history of postcolonial studies is a history of quarrels. Since its emergence in the late 1970s in the wake of Edward W. Said's Orientalism (1978), a book with which many have quarrelled due to its daring conjoining of culture with imperialism, the fortunes of postcolonial thought have been shaped by ongoing wrangles between contrary positions. These conceptual quarrels, turning still, include: Marxist versus ‘culturalist’ postcolonialisms; diasporic theory versus nationalism; metropolitan versus ‘third world’; cosmopolitanism versus materialism; cultural studies versus the ‘English department’; anglophone versus ‘native’ languages; poststructuralism versus tricontinentalism; globalization versus planetarity. Acknowledging that postcolonial studies is arguably one of the most critiqued and self-critical theoretical paradigms of recent decades, this essay considers the quarrel not simply as the product of divergent politics but as a crucial element of postcolonialism's ethical modus operandi. It ultimately both establishes the ethical agency of quarrels in postcolonial thought and looks ahead to the latest unfolding of key contentions in an ever-developing field.
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Singleton, Brian. "Introduction: The Pursuit of Otherness for the Investigation of Self." Theatre Research International 22, no. 2 (1997): 93–97. http://dx.doi.org/10.1017/s0307883300020496.
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In his introduction to Culture and Imperialism, Edward Said lays to rest my fears of political incorrectness and of being orientalist in my teaching and research of Asian as well as European theatre practices and proto-theatrical forms. Said empowers me by locating my nationality (Irish) and the locus of my vision of the Orient in the very realm of the Orient: amongst the colonized peoples of the world. Theatre historians in recent years have embraced Said's modernist dichotomies of Orientalism, and mistakenly divided the theatrical manifestation of culture into West/East, first world/third world, bad/good, colonizers/colonized. The simplicity of such binary opposites consequently denounces and sanctifies. The politics of culture, however, is a much more complex affair. Modern Irish theatre, for example, contemporaneous with social struggle and revolution, is lauded by Said as a strategy of resistance against cultural imperialism. In Asia the resurrection of pre-colonial dance forms and folk traditions is similarly seen as a cultural assertion of independence. Conversely fin de siècle European theatre divorced from its formalist, societal and religious origins has looked to the oriental theatres for inspiration. In the same mistaken paradigm à la Said, this is branded as eclectic purloining of the surface of foreign cultures of the third world, a colonial plundering disguised as aesthetic pursuit.
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DOUMANIS, NICHOLAS. "DURABLE EMPIRE: STATE VIRTUOSITY AND SOCIAL ACCOMMODATION IN THE OTTOMAN MEDITERRANEAN." Historical Journal 49, no. 3 (September 2006): 953–66. http://dx.doi.org/10.1017/s0018246x06005607.
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Subjects of the sultan: culture and daily life in the Ottoman empire. By Suraiya Faroqhi. London: I. B. Tauris, 2000. Pp. x+358. ISBN 1-86064-289-6. £35.00.The Ottoman empire and early modern Europe. By Daniel Goffman. Cambridge: Cambridge University Press, 2002. Pp. xvi+273. ISBN 0-5214-59087. £15.99.A shared world: Christians and Muslims in the early modern Mediterranean. By Molly Greene. Princeton, NJ: Princeton University Press, 2000. Pp. xiv+228. ISBN 0-619-00898-1. $29.50.Christians and Jews in the Ottoman Arab world: the roots of sectarianism. By Bruce Masters. Cambridge: Cambridge University Press, 2001. Pp. xiv+222. ISBN 0-521-803330. £48.00.Consumption studies and the history of the Ottoman empire, 1560–1922: an introduction. Edited by Donald Quataert. Albany, NY: State University of New York Press, 2000. Pp. vii+358. ISBN 0-7914-4431-7. $25.50.The Ottoman empire, 1700–1922. Second edition. By Donald Quataert. Cambridge: Cambridge University Press, 2005. Pp. xxii+212. ISBN 0-521-839106. £40.00.Since Edward Said first launched his devastating critique of western scholarship on the Islamic world, it has been almost impossible to think of Orientalism as anything other than a euphemism for the systematic distortion of an exotic Other. That imaginings of a fanciful ‘Orient’ are now recognized as providing acute expositions of western pathologies, of references to deep-seated desires and anxieties so disturbing that they only reveal themselves in alterities, goes some way towards explaining the sheer bulk of interdisciplinary publications that have been directly inspired by Said's Orientalism.1 As reflexive phenomena, however, such publications have even less to say about the real ‘Orient’. Rather, the historical reconstruction of Orientalism's ostensible subject has been left to a separate and less conspicuous stream of scholarship that is characterized by painstaking archival research.
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Neupane, Khagendra. "Double Consciousness in Anita Desai’s The Village by the Sea." Cognition 4, no. 1 (January 31, 2022): 30–33. http://dx.doi.org/10.3126/cognition.v4i1.46440.
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In the novel The Village by the Sea, the researcher explores the influence of double consciousness (hybridity) over Hari, the protagonist, who suspends between rural and urban culture. He is enslaved by the illusion of financial prosperity in his dreamland, Bombay. His illusion results from cultural hybridity—a by-product of postcolonial society. Hari and his poverty-hit family are the inhabitants of Thul—a village on the western coast of India. His family comprises of an alcoholic father, a sick mother (suffering from TB) and their four children, including his sister Lila. Hari and Lila are compelled to bear responsibility of earning bread and butter for their two younger sisters and mother whilst their father does not take their care. The study uses particularly Edward Said's Orientalism as theoretical modality as it argues that the colonial discourse defines the urban as being superior and the rural being inferior. Hari, the protagonist moves to the metropolitan city, Bombay as he thinks his economic prosperity is not viable in the countryside.
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Shih, Shu-Mei. "Global Literature and the Technologies of Recognition." PMLA/Publications of the Modern Language Association of America 119, no. 1 (January 2004): 16–30. http://dx.doi.org/10.1632/003081204x22828.
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Recent interest in globalizing literary studies has largely involved attempts to locate conjunctures between contemporary literature and the economic formation of global capitalism and thereby to name a new literary structure of feeling—structure in terms of the organization of various literatures into a world system and feeling in terms of the literary production of new affects in new forms, styles, and genres. Its precedent is the idea of “world literature,” first articulated by Goethe in 1827 and recently recuperated. While many scholars resuscitating this concept offer a nominal apology for its Eurocentric origins, this Eurocentrism's constitutive hierarchies and asymmetries are seldom analyzed. Twenty-five years after Edward Said's Orientalism and the book's specific criticism of Goethe, it appears that the critique of Eurocentrism in general has exhausted itself, that one only needs to show awareness of it because it is predictable. Instead of working through the problem, one gives recognition to it, which serves as an expedient and efficient strategy of displacement, a tropological caveat, able to push aside obstacles on the path to globalist literary studies of global literature.
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Furani, Khaled. "Said and the Religious Other." Comparative Studies in Society and History 52, no. 3 (June 18, 2010): 604–25. http://dx.doi.org/10.1017/s0010417510000320.
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Whether observed in French laïcité, Kemalist Turkey, Kantian political theory, Western Christian theology, or North Indian classical music, the presence of modern secularity has been demonstrably complex (Asad 2003; Bakhle 2008; Blumenberg 1985; Connolly 1999; Navaro-Yashin 2002). My purpose in this essay is to further examine the intricacies of the modern secular, specifically its relation with what it deems “religious.” My focus will be Edward Said, whose paradigmatic engagement in secular, critical, and comparative inquiry makes his work an ideal place to investigate the modern apparition of the secular. It is widely acknowledged that Orientalism (1979) led to a profound transformation of entire fields of inquiry in the humanities and social sciences, and even the creation of new ones. Said's work as a practice of criticism has been instrumental in addressing the affinities between forms of knowledge and domination, especially in their colonial variety. However, studies of his writings have only recently begun to address the topic of modern secularism in his work, which will be at the center of this paper (e.g., Mufti 2004; Hart 2000; Anidjar 2006; Apter 2004; Robbins 1994; Gourgouris 2004).
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Fahey, David M. "Defending the West: A Critique of Edward Said's Orientalism. By Ibn Warraq. (Amherst, N.Y.: Prometheus Books, 2007. Pp. 556. $29.95.)." Historian 72, no. 1 (March 1, 2010): 155–57. http://dx.doi.org/10.1111/j.1540-6563.2009.00260_4.x.
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Egholm Feldt, Jakob. "Orientalisme og Israel – tre skabeloner for orientalisme-receptionen i jødiske studier." Dansk Sociologi 20, no. 3 (September 3, 2009): 77–93. http://dx.doi.org/10.22439/dansoc.v20i3.3083.
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Denne artikel vil følge Edward W. Saids begreb ”orientalisme” inden for et særligt områdestudium. Jødiske studier er ofte dybt politisk og etisk motiverede foruden at være etnisk motiverede i den forstand, at mange forskere er engagerede i jødisk kulturpolitik, ligesom Said var dybt engageret i palæstinensernes politiske sag. Mit spørgsmål vil således være: hvordan har jødiske studier, som områdestudium betragtet, modtaget orientalismebegrebet? Mine grundlæggende antagelser er: 1. Orientalismebegrebets familiaritet med kolonialisme og imperialisme er et problem for jødiske områdestudier, fordi common sense i feltet placerer studiet i en anden kontekst. 2. Problemet er ikke kun begrebsligt/fagligt, men også politisk, fordi jødiske områdestudier helt enkelt har en markant pro-zionistisk profil. Denne politisering er ikke kun ideologisk, men opleves af mange i feltet som eksistentiel/ontologisk pga. Holocaust, og derfor er en eller anden grad af zionisme doxa.
Artiklen viser, at der findes tre skabeloner for orientalisme-receptionen i jødiske studier, som jeg kalder 1. Den kampusradikale, 2. Den postkoloniale og 3. Den historiske. Der argumenteres for, at Saids begreb orientalisme har medvirket til at opløse kultur- og socialanalytiske dikotomier i jødiske studier og dermed har ydet et væsentligt bidrag til området.
ENGELSK ABSTRACT:
Jakob Egholm Feldt: Orientalism and Israel. Three templates for Orientalism in Jewish Studies
This article analyses Edward Said’s concept of Orientalism in Jewish Studies. Jewish Studies are often highly politically, ethically and ethnically motivated, because many scholars are engaged in Jewish cultural politics just as Said was engaged in the Palestinian national cause. My question in this article is: How has the concept of Orientalism been received in Jewish Studies? My assump-tions are: 1. The familiarity between orientalism, colonialism and imperialism poses a problem for Jewish Studies, because common sense in the field places it in another context. 2. The problem is not only conceptual but also political, in as much as Jewish Studies have a significant Zionist profile. This politicization is not only ideological but also experienced as existential/ontological because of the Holocaust. Thus, a degree of Zionism is doxa in the field.
The article shows that there are three models for using the concept of orientalism in Jewish Studies. I call them: the campus radical, the post-colonial, and the historical. I argue that Said’s concept of orientalism has contributed to dissolving analytical dichotomies in Jewish cultural studies and thus made a significant contribution to the field.
Key words: Said, Israel, Zionism.
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Valbjørn, Morten. "Forestillinger om Edward Said og Orientalism’s (ikke helt så) store indflydelse på studiet af Mellemøsten." Dansk Sociologi 20, no. 3 (September 3, 2009): 11–31. http://dx.doi.org/10.22439/dansoc.v20i3.3080.
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Mens Saids Orientalism selv er en kritisk meta-studie af ”vestlige forestillinger om Orienten”, har denne artikel til formål at problematisere og nuancere en fremherskende forestilling vedrørende dette værks indflydelse på studiet af Mellemøsten, nemlig at det skulle være svært at overdrive indflydelsen fra Orientalism på Mellemøststudierne (MØS), som nærmest skulle være blevet transformeret af den said’ianske Orientalism-kritik. Artiklens overordnede argument om Edward W. Said og Orientalism’s ikke helt så store indflydelse på studiet af Mellemøsten udvikles i tre skridt, hvor det første har til formål at vise, hvordan det snarere er uden for studiet af Mellemøsten, at Saids indflydelse har været størst. Et af de akademiske felter, hvor Said nærmest har været ignoreret, er derimod orientalistikken, som ellers tildeles størstedelen af bogens opmærksomhed. Hvad MØS angår, er det ganske vist muligt at spore en påvirkning fra Orientalism. Den er imidlertid ikke blot mindre end ofte hævdet, men varierer også betragteligt i både karakter og omfang. Det andet skridt har derfor til formål at identificere karakteren af den said’ianske indflydelse, der viser sig at være ganske kompleks og tvetydig. Det kan således være relevant at sondre mellem indflydelsen fra den said’ianske kritik af MØS og fra kritikken af de said-ianske MØS. Endvidere varierer omfanget af denne indflydelse inden for forskellige dele af MØS. Det tredje skridt består derfor af en sammenligning af den said’ianske påvirkning blandt mellemøstforskere med forskellig disciplinær baggrund og inden for forskellige kultur-institutionelle kontekster.
ENGELSK ABSTRACT:
Morten Valbjørn: Conceptions about Edward Said and Orientalism’s (Less) Profound Impact on the Study of the Middle East
While Edward Said’s Orientalism is a study of ”Western conceptions of the Orient”, the purpose of this article is to question one of the prevalent conceptions concerning Said’s influence on the study of the Middle East. This article examines the claim that it is hard to exaggerate the impact from Said on the field of Middle East Studies (MES), which is supposed to have been almost transformed by his Orientalism critique. The article concludes that this claim is much of an exaggeration itself. The impact of Orientalism appears more profound in academic fields which are not particularly concerned with the Middle East, and its influence within the study of the Middle East appears rather ambiguous. Thus, it is necessary not only to make a distinction between the impact of the Said’ian critique of MES and of the critique of the Said’ian MES, but also to distinguish between the uneven influence of Said among Middle East scholars with different disciplinary training and from different cultural-institutional contexts.
Key words: Edward Said, Orientalism, Middle East, Middle East Studies, sociology of knowledge, European vs. American academia.
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Singleton, Brian. "K. N. Panikkar's Teyyateyyam: Resisting Interculturalism Through Ritual Practice." Theatre Research International 22, no. 2 (1997): 162–69. http://dx.doi.org/10.1017/s0307883300020563.
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Indian theatre practice under British colonial rule was marked by differing strategies of resistance: agit-prop drama to promote social and political reform; the preservation of classical dance as cultural heritage; and the continuing practice of folk rituals in rural areas outwith the immediate control of the colonial authorities. Postindependence India, however, has witnessed those ‘deviant’ practices of resistance become the dominant ideological performance practices of modern India. Much actor training continued to be modelled on British drama schools such as RADA (Royal Academy of Dramatic Art); classical dances have survived to incorporate certain aspects of western ballet (for example, group sequences in Kathak); and the folk rituals have come increasingly under the microscope of western cultural tourists. Indian theatre practice, therefore, succumbs to the power of the dollar, as western academics and practitioners, with their financial and technological power, act as legitimizing agents for the global recognition of Asian culture. We are at a time when great currency is being attached to the notion of intercultural rejuvenation of home cultures by acts of productive reception with foreign cultures (a more positive definition of the practice by Erika Fischer-Lichte in direct response to Edward Said's charge of cultural colonialism which he terms orientalism). It is worthwhile taking note of how certain forms of modern Indian theatre are resisting intercultural practices, not by refusal or direct opposition, but by theatrical acts of intra-cultural rejuvenation, without the injection of the foreign culture as a serum.