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1
Taylor, Mark A. "Edward W. Said : resistance, knowledge, criticism." Thesis, Loughborough University, 2016. https://dspace.lboro.ac.uk/2134/23149.
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The prodigious output of the controversial Palestinian-American public intellectual, academic, and political activist Edward W. Said (1935-2003), continues to polarize the academic, intellectual, and political worlds, not least because of the inflammatory nature of his relationship to the vexed issue of Israel/Palestine. It is a contention of this thesis that this polarization has resulted in what are often less than critical examinations of Said's work. In short, because Said and his work remain relevant and influential, a new method of reading is required, one which not only takes account of Said's secular, 'worldly' approach to the issue of knowledge and its production, but applies the same rigour and method to the Palestinian's work in all its literary-critical, political, and personal varieties. This thesis attempts to meet that aim by testing Said's oeuvre within the rubric of his stated ambition to create a critical location from which the production of 'non-coercive' knowledge was attainable. In the context of his opposition to political Zionism and wider Western imperialism, whether Said produced, or even intended to produce knowledge that was 'non-coercive' is an extremely important question, and one that will be answered in this thesis. Formed by an introduction and three main chapters, the scope of this thesis is broad. Following an exposition of the biographical 'facts' of Said's life, Chapter One engages his late work, Out of Place. Ostensibly a memoir, Out of Place is subjected to the discipline of Said's own critical concept of 'worldliness' and placed within the much broader context of the author's oeuvre. From this location it is possible to see the memoir as one of a number of narratives competing in the political sphere. Chapter Two deals with the issue of Said's relationship to some of the key thinkers and schools of thought that seemed to inform his work, questioning whether Said resisted inculcation in powerful concepts like humanism, structuralism, post-structuralism, and Marxism or, in fact, permitted these influences to disrupt his desired critical location of homelessness. The final part of the thesis engages with Said's secular, provisional approach to knowledge. First, weaving through the tautly balanced concepts of beginnings and origins in Beginnings: Intention and Method, much of the chapter addresses Said's attack on Western knowledge production in Orientalism, where perversely he produces his own counter-monument to Western colonialism. The chapter ends with a Saidian reading of Said's three principal modes of criticism: secular, contrapuntal, and democratic. The conclusion that emerges from a Saidian,'worldly' reading of Said is perhaps both surprising and, yet, exactly as one might expect. Said was a human being, and human beings are flawed. The first intellectual line out of Said creates a restless critical and philosophical framework with the potential to undermine the second intellectual line out of Said, the political pragmatist always ready to produce coercive knowledge.
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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.
3
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/.
Full textAbstract:
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.
4
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.
5
Al-Herthani, Mahmoud Muhammad. "Edward Said in Arabic : Narrativity and Paratextual Framing." Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497188.
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Abu, Elmeaza Mohammed Salim. "Edward Said : the political intellectual & public spheres." Thesis, University of Nottingham, 2015. http://eprints.nottingham.ac.uk/14581/.
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It has been a while now since his untimely passing on the 25th September,2003. Edward Said was one of the most prolific public intellectuals of the 20th century and his model of the intellectual is still a source of inspiration and respect. The present thesis engages in the debate around the intellectual and his/her relationship to the public sphere. It argues that Said’s thoughts in ‘Traveling Theory’ provide not only a theory of critical consciousness but also a politically empowering tool by use of which intellectuals are able penetrate spheres. Political public spheres have always been the defining spheres of intellectual figures throughout history. This triggers the starting point of connection; it suggests that Said’s model of the public intellectual represents a residual figure of the man of letters. It argues that both the man of letters and public intellectuals, in different epochs, were made to suffer the consequences of the transformations of the public spheres. Yet, Said’s model strikes a balance between the professional and the amateur. The political tool in the traveling theory acts here as a defining element of the intellectuals’ practice in achieving some form of balance between those spheres. Said’s theatre of thought has shown an indefatigable commitment to a connection between spheres; academic, public and political. It is through his politics of humanism that he beautifully conflates ideas and ideals. His politics in the struggle for Palestine is in fact a politics of truth, coexistence and reconciliation. This also manifested itself in his political writings, beginning from Question of Palestine and continuing until Freud and the non-European. Finally, it is his intellectual legacy and his legacy as a public intellectual that makes him so relevant to the recent Arab Spring. Having looked back at two years of his life (1967-1993) and recalled his spirit when looking at Arab intellectuals’ interventions in the Arab Spring, one can clearly glimpse Said’s underlying alternatives, which reverberated in some of the Arab intellectuals as a model of the intellectual who can act beyond ideology.
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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’autreThis 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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Pires, António Henrique Alves. "Edward Said e os Estudos de Tradução: Reflexões Críticas." Master's thesis, Faculdade de Ciências Sociais e Humanas, Universidade Nova de Lisboa, 2012. http://hdl.handle.net/10362/9355.
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Dissertação apresentada para cumprimento dos requisitos necessários à obtenção do grau de Mestre em TraduçãoIntitulada Edward Said e os Estudos de Tradução: Reflexões Críticas, esta dissertação pretende defender que a metodologia teórica, crítica e filosófica de Edward Said tem sido largamente ignorada pelos estudiosos e teóricos da tradução – especialmente no âmbito do espaço interdisciplinar criado entre os Estudos de Tradução e os Estudos Pós-coloniais – e procura investigar até que ponto essa metodologia pode ser aplicada tanto à teorização da actividade tradutória quanto à problemática inerente à relação entre essas disciplinas. Para alcançar os objectivos propostos, recorremos à análise de três dos principais conceitos saidianos: o conceito de princípio, que concebe as traduções e as práticas de significação enquanto actos de princípio (acts of beginning), permitindo contestar a dicotomia hierárquica entre um “original criativo” e uma “tradução derivativa” ou secundária; o conceito de mundanidade, que, ao insistir na circunstancialidade e materialidade das empresas verbais, sublinha o poder (des)construtivo que lhes está subjacente e levanta a questão da necessidade de uma ética de tradução; e o conceito de contraponto, através do qual se explora o welt-humanismo saidiano, proposto como ética da tradução, translatio studii e translatio global. Com este estudo pretendemos demonstrar que Edward Said e a sua metodologia constituem potenciais mais-valias para o enriquecimento dos Estudos de Tradução e da sua relação com os Estudos Pós-coloniais.
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Ferrandis, Ferrer Pau. "El proyecto crítico de Edward Said. Formulaciones, presiones y revisiones." Doctoral thesis, Universitat de Barcelona, 2020. http://hdl.handle.net/10803/671049.
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En sus reflexiones sobre la crítica literaria, Said contempla dos principios fundamentales. El primero de estos principios afirma que la experiencia que un individuo puede tener de la sociedad en la que vive es muy limitada; el segundo, que deriva del primero, recomienda al crítico literario comenzar su trajo a partir de los límites de su propia experiencia, teniendo presente, además, cuál es su posición en la sociedad. El proyecto crítico que Said desarrolla a lo largo de su carrera obedece estos dos principios, pero la forma desigual en que los pone en práctica ocasiona una serie de tensiones que recorren toda su obra. Se propone un estudio de estas tensiones que, tomando como punto de partida metodológico dichos principios y teniendo en cuenta su relación con el legado de Vico, Auerbach, Gramsci y Williams, explore el desarrollo del proyecto crítico de Said a lo largo de toda su obra y permita comprender la posición desde la cual lo formula, la cambiante voluntad que motiva dicho proyecto y su capacidad de impacto cultural.In his reflections on literary criticism, Said contemplates two fundamental principles. The first of these principles states that the experience that an individual can have from the society in which he lives is very limited; the second, which derives from the first, recommends that the literary critic begin his work from the limits of his own experience, bearing in mind, also, what his position in society is. The critical project that Said develops throughout his career obeys these two principles, but the uneven way in which he puts them into practice causes a series of tensions that run throughout his work. A study of these tensions is proposed that, taking these principles as a methodological starting point and taking into account their relationship with the legacy of Vico, Auerbach, Gramsci and Williams, explore the development of Said's critical project throughout his work and allow us to understand the position from which he formulates it, the changing will that motivates that project and its capacity for cultural impact.
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Talaia, Júlia Massoni da Costa. "Humanismo e direitos humanos no pensamento de Edward W. Said." Master's thesis, Universidade de Évora, 2012. http://hdl.handle.net/10174/14661.
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Em Humanismo e Direitos Humanos no Pensamento de Edward W. Said serão
analisados e interpretados os preceitos com os quais Said emite os seus pontos de vista
em relação ao conflito israelo-palestiniano, bem como a defesa dos direitos do povo
palestiniano. Todos os conflitos actuais que violam e desrespeitam os direitos humanos,
poderiam ser solucionados se a busca pela verdade fosse um ideal e aposta de todos os
seres humanos, representados por um Estado que vela pelos interesses sociais,
económicos, políticos e culturais do seu povo.
As obras de Edward W. Said serão a base para a elaboração desta dissertação,
acompanhadas, evidentemente, de pesquisas documentais adicionais realizadas em torno
de temas e/ou autores cujas abordagens científicas se vêem relacionadas com o tema em
estudo.
Constatar-se-á, a importância de se apreender no humanismo e intelectualismo
para melhor se compreender a essência da história da humanidade, a partir da literatura,
pois, para ele, a cultura de um povo tem inevitavelmente influência e/ou características
das culturas de outros povos; ABSTRACT: In Humanism and the Human Rights on Edward W. Said Thoughts will be done
an analytic study about the Edward W. Said thought. It will demonstrate all his precepts
about the israelo-palestinian conflicts, the defense of Palestinians people rights as well.
For Said, every conflict that violates and disrespects the human rights could be solved if
the search by the true was an ideal of all human being.
The Works of Edward W. Said will be the base for making this dissertation,
supported on additional documentation explored about themes and authors which
scientific studies are related with the theme in study.
The importance of learning the humanism and intellectualism is found for
understanding the essence of humanity history, from literature, because for Said the
culture from a people has influence and features from culture of others peoples.
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Gressani, Elena <1991>. "Edward Said e la narrazione occidentale come esercizio di potere." Master's Degree Thesis, Università Ca' Foscari Venezia, 2016. http://hdl.handle.net/10579/8078.
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Edward Said ha dimostrato di essere senza ombra di dubbio un intellettuale "engagè"; la sua peculiare caratteristica è stata la critica, la parola sincera di chi è in grado di “dire la verità al potere". Con la pubblicazione di Orientalismo nel 1978, Said unificò i due aspetti più importanti della sua vita, dimostrando come le sue competenze di filologo potessero essere usate allo scopo di mettere a nudo la complicità della cultura occidentale col progetto imperiale volto al dominio di altre nazioni. ho voluto soffermarmi in modo particolare sul suo impegno per la causa palestinese: nato in Palestina prima del 1948 e poi emigrati negli Stati Uniti, Said ha vissuto sulla sua pelle gli avvenimenti che portarono la maggior parte dei palestinesi all'esilio e alla formazione dello Stato di Israele.
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Ng, Hau-man. ""The non-humanist humanist" Edward W. Said and his critical practice /." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B41633957.
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Fernandes, Amanda Nascimento. "O intelectual de Edward Said em Memórias do cárcere de Graciliano Ramos." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8156/tde-03122015-131242/.
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Este trabalho tem por finalidade apresentar os resultados da simetria entre o intelectual exposto por Edward Said na obra Memórias do Cárcere de Graciliano Ramos. O papel do intelectual na sociedade sempre foi alvo de questionamentos e Edward Said apresentou um modelo moderno e engajado dessa classe, que tem como missão principal representar os mais oprimidos. A importância deste trabalho se dá pela tentativa de encontrar e descrever a correspondência que existe entre as ideias de Edward Said e a conduta de Graciliano Ramos no período em que esteve preso e após a prisão também. O objetivo é traçar e entender quem é a figura que Said marca como intelectual engajado e moderno capaz de compreender os problemas sociais e, por meio de suas ideias, tentar amenizá-los, destacando as reais dificuldades que atingem as sociedades carentes. Além disso, por meio do entendimento do indivíduo exposto como intelectual por Said, apresentar os comportamentos de Graciliano Ramos em Memórias do Cárcere que os liga a esse intelectual. A hipótese é que, mesmo em situações diferentes, Edward Said e Graciliano Ramos apresentam pontos em comum e, a partir de suas ideias, conseguem dar voz aos que lhe cercam de alguma forma, mantendo seus princípios e não se deixando influenciar por fatores que não correspondem a seus ideais.This study aims to present the results of symmetry between the intellectual exposed by Edward Said in the work Memories of prison by Graciliano Ramos. The role of the intellectual in society has always been open to question and Edward Said presented a modern model and engaged of this class, whose main mission is to represent the most oppressed. The significance of this study is by trying to find and describe the harmony that exists between the ideas of Edward Said and the conduct of Graciliano Ramos in the period when he was arrested and after arrest as well. The objective is to outline and understand who is the figure that Said mark as engaged intellectual and modern able to understand social problems and, through their ideas, trying to ease them, highlighting the real difficulties that affect the poor societies. In addition, through understanding of the exposed individual as an intellectual by Said, present the behaviors of Graciliano Ramos in Memories of prison that connects them to this intellectual. The hypothesis is that, even in different situations, Edward Said and Graciliano Ramos have points in common and, from their ideas, can give voice to those around their in any way, maintaining their principles and not letting influenced by factors that do not correspond to their ideals.
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Jones, Nelson Alissa. "Job in dialogue with Edward Said : contrapuntal hermeneutics, pedagogical development, and a new approach to biblical interpretation /." St Andrews, 2009. http://hdl.handle.net/10023/790.
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Schmitz, Markus. "Kulturkritik ohne Zentrum Edward W. Said und die Kontrapunkte kritischer Dekolonisation." Bielefeld Transcript, 2007. http://d-nb.info/988751224/04.
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Ng, Hau-man, and 吳巧文. ""The non-humanist humanist": Edward W. Said and his critical practice." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B41633957.
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Schmitz, Markus. "Kulturkritik ohne Zentrum Edward W. Said und die Kontrapunkte kritischer Dekolonisation /." Bielefeld : Transcript, 2008. http://books.google.com/books?id=hpnZAAAAMAAJ.
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Makhloufi, Amal. "La question de l'exil dans la construction de la posture d'auteur d'Edward Said." Thesis, Lille 3, 2016. http://www.theses.fr/2016LIL30051.
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L’exil est un fait d’actualité qui concerne un grand nombre d’individus, il est aussi un sujet littéraire fréquent, car plusieurs auteurs l’ont vécu que ce soit par choix ou par obligation. Nous avons choisi dans cette thèse d’explorer l’enjeu de la question de l’exil dans la construction de la posture d’auteur chez Edward Said qui a fait de l’exil le thème central de sa réflexion et de son écriture. L’exil est pour Said une expérience qui mène à une condition interculturelle complexe avec une composante psychologique et une nostalgie qui génèrent une écriture tournée essentiellement vers l’élucidation des origines et la création d’un lieu d’habitat. Toutefois l’exil est un lieu de création et d’ouverture au monde qui permet d’appartenir à plusieurs univers sans être totalement d’aucun et de se positionner en « outsider ». Notre corpus d’étude est constitué, notamment de 46 essais et articles rédigés par Said entre 1965 et 2000, réunis dans son recueil Réflexions sur l’exil et autres essais. Nous avons choisi l’approche méthodologique qui considère la posture d’auteur comme un outil d’analyse permettant un double terrain d’observation : un terrain interne, avec la constitution de l’image de l’énonciateur dans le texte, et un terrain externe sur la présentation de soi qu’incarne l’auteur dans son rôle public. L’expérience de l’exil vécue et présente dans le discours et la pensée de Said l’a conduit à composer son identité auctoriale, à configurer son image d’auteur et enfin à construire sa posture d’auteur et sa singularité intellectuelle exilique. Sa posture d’auteur se définie en une multitude de postures : la posture critique et autocritique où Said s’interroge en essayiste sur lui-même et interprète son environnement sociologique, politique et culturel ; la posture humaniste où l’homme est au centre de son discours, il l’appelle à l’esprit critique et à la recherche de la vérité ; la posture anticoloniale où il défend les peuples opprimés et pourfend le colonialisme. Les postures de Said, qu’il nous a présentées et que nous avons perçues, ne sont ni contradictoires ni incohérentes, elles sont imprégnées de son statut d’exiléExile is an event in which large number of individual are concerned, it is also a frequent literary subjects for several authors that lived in exile whether forced or by choice. We chose in this thesis to explore the issue of exile in the creation of the author posture, Edward Said who made exile the central theme of his reflection and writing. Exile for Said was an experience, which led him to a complex intercultural reflection, psychological and nostalgic components that was reflected on his writing and was the origin of the creation of his place in the surrounding world. However, exile creates an opening to the world and allows him to belong to several universes without being totally of any, nor feels as an “outsider” to any. Our body of study consisted particularly of 46 essays and articles that were drafted by Said between 1965 and 2000 were gathered in the collection and essays of Reflections on the exile”. We chose the methodological approach which considered the author posture as a tool of analysis allowing a double observations: an internal ground with the constitution of the image of the enunciator in the text, and an external ground on the presentation of the one whom embodies the author in his public role. The real-life and present experience of the exile in the speeches and the thoughts of Said led him to compose his auctorial identity and to configure his own image and finally to build his author posture and its intellectual exilic particularity. His author’s posture is defined in a multitude of postures: the critical posture and self-criticism where Said wonders his essay son himself and interprets his sociological, political and cultural environment; the humanistic posture where the man is in the center of his speech, he calls him the critical mind and in search of the truth; the anticolonial posture where he defend the oppressed people and assails the colonialism. The postures of Said, which he presented us and which we perceived, are neither contradictory nor inconsistent; they are filled with his exile status
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Martin, Catherine L. McGlennan. "A contrapuntal examination of selected works by Roger Vailland and Ousmane Sembene, 1950 - 1960." Thesis, University of Glasgow, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.366341.
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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 PalestinaLa 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.
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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Varadharajan, Asha. "Theorizing the subject, Theodor Adorno, Edward Said, Gayatri Spivak and contemporary critical discourse." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1993. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq23914.pdf.
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Okeson, Natalie Whittemore. "Exploring the American Anti-Immigration Discourse in Scholarship, Politics, and Activism through Michel Foucault and Edward Said." Thesis, Virginia Tech, 2009. http://hdl.handle.net/10919/35864.
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Using Michel Foucault and Edward Saidâ s theoretical contributions regarding discursive formations, this thesis performs a critical discourse analysis of the anti-immigration discourse in America; a flawed rhetoric that uses the power of language to create is own truth. The ultimate research question of this thesis asks what can be learned about the discursive formations of the anti-immigration rhetoric from Foucault and Saidâ s contributions.
To begin, varying aspects of discourse are discussed, such as non-critical and critical discourse analysis. The concept of discourse, as will be used in this thesis, is heavily indebted to the scholarly work of Michel Foucault. As such, a review of Foucaultâ s contributions showing how discourse allows some to gain power over others and then to create a self-sustaining truth will be used as a base from which all argument shall be built. Next, this thesis explores Saidâ s discourse theory, which extends Foucaultâ s concept of discourse to claim that those in power often assert a knowledge of others that is not accurate, but serves the purpose of maintaining a dominating status over them. This is followed by a critical discourse analysis of texts produced by key authors in the American anti-immigration discourse such as Samuel Huntington, Tom Tancredo, and Pat Buchanan in order to provide insight into their anti-immigration rhetoric. In conclusion, by unpacking the anti-immigration discourse, the reader will discover a discursive method that clearly parallels that which is so heavily critiqued by Foucault and Said, namely the construction of knowledge through inaccurate and flawed discourses.
Master of Arts
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Goldman, Elisa. "O jogo de espelho das colonizações: nacionalismo e pós-colonialismo na obra de Edward W. Said." Universidade do Estado do Rio de Janeiro, 2014. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=8325.
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O objetivo desse trabalho é compreender a produção intelectual do autor palestino, Edward W. Said, cuja trajetória heterogênea representou em larga medida uma metáfora teórica dos seus maiores dilemas políticos e conceituais, alguns deles constitutivos do objeto dessa tese. Entendemos que Said define a Cultura como lócus privilegiado para compreender a dominação colonial e, posteriormente, incorpora um discurso político para a formação da chamada identidade nacional Palestina. Procuramos demarcar o paradoxo central da sua obra que diz respeito ao convívio teórico da abordagem pós-colonial com a busca da historicidade do ethos nacional palestino. Entendemos que o paradoxo do Nacionalismo, sua estreita vinculação com o debate pós-colonial e os percursos teóricos decorrentes do engajamento progressivo com a causa nacional Palestina subsidiam outras reflexões que possuem interrelação. São essas; a representação do intelectual na sociedade contemporânea, a relação entre texto e realidade histórica, entendida por meio do conceito de mundanidade, a categoria de exílio como condição ontológica e metáfora epistemológica e o problema da relação entre cultura e imperialismo. Esses percursos de análise orientam-se por um objetivo mais geral que é a análise da centralidade e respectiva atualidade da obra de Edward W. Said na Historiografia Pós-Colonial.The aim of the present work is to understand the intellectual production of the Palestinian author Edward W. Said. His heterogeneous history represented in a larger extent a theoretical metaphor of his major political and conceptual dilemmas, some of them consisting this thesis subject. We understand Said defines culture as a preferential locus in order to comprehend the colonial domination, later on embodying a political speech for the composition of the national Palestinian identity. We have attempted to delimit the main paradox of his work which refers to the theoretical interaction of the post-colonial approach with the historicity of the national Palestinian ethos. We understand that the paradox of Nationalism its close connection to the post-colonial aproach and theoretical courses arising from progressive engagement with the Palestinian national cause subsidizes other reflections interrelated, such as: the intellectual representation in contemporary society; the relation between text and historical reality understood through the concept of worldliness; the category of exile as an ontological condition and epistemological metaphor; and the problem of the culture-imperialism relation. These courses of analyzes have guidance in a broader objective which is the analysis of centrality and the respective present status of Edward Saids work in Post-Colonial Historiography.
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au, t. tansley@murdoch edu, and Tangea Tansley. "Writing from the Shadowlands: How Cross-Cultural Literature Negotiates the Legacy of Edward Said." Murdoch University, 2004. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20041221.112154.
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This thesis examines the impact of Edward Saids influential work Orientalism and its legacy in respect of contemporary reading and writing across cultures. It also questions the legitimacy of Saids retrospective stereotyping of early examples of cross-cultural representation in literature as uncompromisingly orientalist.
It is well known that the release of Edward Saids 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 Saids 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 Saids 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 Saids influence.
While the restrictive parameters of Saids 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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Ramzy, Rasha I. "Communicating Cosmopolitanism:An Analysis of the Rhetoric of Jimmy Carter, Vaclav Havel, and Edward Said." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/communication_diss/8.
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This project explores how cosmopolitan personas rhetorically negotiate the space between local and global, discursively tying people to the national as well as to the global or transnational. It examines the possible co-existence of cosmopolitanism and nationalism while identifying how each is articulated in response to the other. As global networks become increasingly complex, rethinking borders and how they are articulated is essential. Can a quintessential cosmopolitan also be a public nationalist? Are cosmopolitan discourses compromised by their presumed lack of attachment to the local? To what extent and with what success are cosmopolitanism and nationalism siultaneously articulated? In order to study these and other questions, I analyze the public personas crafted by cosmopolitan figures Vaclav Havel, Jimmy Carter, and Edward Said. By illuminating how they negotiate that ambiguous space between locale and its absence, a project attentive to the rhetorical possibilities of discursive connection in a world increasingly devoid of shared loyalties and histories enables a fuller understanding of the possibilites of intercultural contact in a globalizing world.
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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.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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Ramzy, Rasha I. "Communicating cosmopolitanism an analysis of the rhetoric of Jimmy Carter, Vaclav Havel, and Edward Said /." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-12012006-140441/.
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Thesis (Ph. D.)--Georgia State University, 2006.Title from title screen. David Cheshier, committee chair; George Pullman, Carol Winkler, Mary Stuckey, James Darsey, committee members. Electronic text (226 p.) : digital, PDF file. Description based on contents viewed June 5, 2007. Includes bibliographical references (p. 218-226).
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McGlennan, Martin Catherine L. "A contrapuntal examination of selected works by Roger Vailland and Ousmane Sembène, 1950-1960." Connect to e-thesis, 2001. http://theses.gla.ac.uk/731/.
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Thesis (Ph.D.) - University of Glasgow, 2001.Ph.D. thesis submitted to the Faculty of Arts, Department of French Language and Literature, University of Glasgow, 2001. Includes bibliographical references. Print version also available.
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Santiago, Angel López. "Two regards upon Islam, Edward Said and Bernard Lewis, or, Postmodernity looks at modernity in the face." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0007/MQ44679.pdf.
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Jones, Nelson Alissa D. "Job in dialogue with Edward Said : contrapuntal hermeneutics, pedagogical development, and a new approach to Biblical interpretation." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/790.
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Biblical interpretation in the contemporary context of globalisation faces a variety of challenges. This thesis addresses the challenges presented to the discipline by the incorporation of poststructuralism, postcolonialism, and liberation theologies, particularly the problem of interpretive ghettoisation and the ethics of contemporary biblical interpretation. It proposes one possible answer to the question of how the field of biblical hermeneutics can move beyond the segregation passively encouraged by subjectivity and self-determination toward the integration of academic and vernacular hermeneutics in the interests of justice for the dominated and the reconstitution of the dominant. This thesis first presents the interpretive theories of Edward W. Said, addresses the major criticisms of his work, and proceeds to discuss the adaptation of his concept of contrapuntal reading to the interpretation of biblical texts. Second, it presents a survey of current work in the field which attempts to overcome the gap between academic and vernacular hermeneutics and critiques these approaches in light of Said’s concepts. Third, it presents the book of Job as an appropriate context in which to explore the possibilities of contrapuntal hermeneutics. This section analyses various academic and vernacular interpretations of the book of Job and places these interpretations in contrapuntal dialogue over the course of three chapters. The first of these chapters explores the possibilities for dialogue between those interpretations that view suffering as a key theme in the book and those that do not; the second chapter explores interpretations of the book of Job and the issue of suffering in various Euro-North American psychological contexts and in various African contexts of HIV/AIDS; and the third chapter juxtaposes academic and vernacular interpretations of the book of Job in various Asian contexts. Finally, the study closes with an argument for pedagogical reform based upon the ethical and interpretive insights of contrapuntal hermeneutics.
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El-Sheikh, Tammer. "Strategies of refusal: art and cultural politics in the work of Edward W. Said and Hassan Khan." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121327.
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This dissertation examines the thought of Palestinian-American literary scholar Edward W. Said and selected works by London-born Egyptian artist Hassan Khan. Through a comparison and contrast of their respective approaches to the production and critique of Arab representations I argue that Said's work from the 1970s and 1980s is of lasting importance for art historians dealing with contemporary art from the Middle East in general and Khan's work in particular. Much recent scholarship on contemporary art in the Middle East and Egypt has focused on features of artworks that contribute to notions of Arab political, ethnic and national identity. While such studies are valuable in describing the social and political contexts of emerging Middle Eastern art practices, they often pass over the formal, stylistic and aesthetic strategies employed by artists in the region. Through an examination of Said's published writing and his unpublished correspondence, I argue that his approach to literary and visual art interpretation accounts for both identity-political and more strictly formal or stylistic features of artworks and practices from the contemporary Middle East. In this dissertation I examine Said's interpretative strategies to prepare for an analysis of selected artworks by Hassan Khan. This is not a regional study of Arab or Middle Eastern art. Indeed, Said's work and Khan's, albeit in different contexts, with different means and to varying degrees challenges and often refuses generalizations about political, ethnic and national identity on which regional art histories are based. This dissertation thus aims to describe Said's and Khan's critical, highly individual and often eccentric approaches to Arab representations, rather than represent and identify them as Arabs, and explain their work as a consequence or expression of such a fixed identity. In the interest of preserving the particularity of Said's work and of Khan's I examine their reckoning with these problems in context.Cette dissertation examine la pensée de l'homme de lettres palestinien-américain Edward W. Said, ainsi qu'une sélection d'oeuvres de l'artiste égyptien d'origine londonaise Hassan Khan. En comparant et contrastant leurs approches respectives de la production et critique des représentations des arabes, je soutiens que l'oeuvre de Said entre 1970 et 1980 est d'une importance durable pour les historiens de l'art, du moyen orient en général, et particulièrement dans le cas de l'œuvre de Khan. Un grande part des recherches académiques récentes portant sur l'art contemporain moyen oriental et égyptien porte sur les aspects d'œuvres d'art qui contribuent aux notions d'identité politique, ethnique et culturelle arabe. Tandis que ces études ont la vertu de décrire le contexte social et politique de pratiques artistiques émergentes au moyen orient, celles-ci omettent souvent d'examiner les stratégies de représentation formelles, stylistiques et esthétiques, employées par les artistes de cette région. En examinant les écrits publiés et ses correspondances non-publiées de Said, je soutiens que ses stratégies d'interprétation de l'art littéraire et visuel s'appliquent tant aux aspects identitaires-politiques qu'aux aspects strictement formels ou stylistiques d'œuvres d'art et de pratiques du moyen orient contemporain. Dans cette dissertation j'examine les stratégies d'interprétation de Said afin de préparer une analyse d'une sélection d'œuvres d'art de Hassan Khan. Il ne s'agit pas d'une étude régionale d'art arabe ou moyen oriental. En effet, malgré que l'œuvre de Said et de Khan proviennent de différents contextes, avec des stratégies de représentation distinctes qui à divers degrés mettent en cause et refusent les généralisations portant sur l'identité politique, ethnique et nationale sur laquelle se basent les études régionales de l'histoire de l'art. Cette dissertation vise donc à décrire les approches critiques, hautement individuelles et souvent excentriques, plutôt que de les représenter et identifier comme arabes, expliquant leur œuvre comme la conséquence ou expression d'une telle identité fixe. Dans le but de préserver la particularité de l'œuvre de Said et de celle de Khan, j'examine contextuellement leur évaluation et production de représentations arabes.
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Tibblin, Sara. "En farao - tre versioner : En undersökning i historiebruket kring farao Akhenaten i tre litterära verk från 1980-1990 talen." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-36076.
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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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Pavelecky, Alicia M. "Examining the Tribal "Other " in American Post-Apocalyptic Fiction." Cleveland State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=csu1368117144.
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Trusler, Marjorie Anne Field. "The perception of the United States in La región más transparente, Gringo viejo and La frontera de cristal by Carlos Fuentes." Morgantown, W. Va. : [West Virginia University Libraries], 1999. http://etd.wvu.edu/templates/showETD.cfm?recnum=1096.
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Stål, Ann-Jeanett. "Interkulturellt synsätt i konflikt med konstruktionen av "De andra" : En textanalys av läroböcker i engelska för gymnasiet utgivna i Sverige under åren 1995-2003." Thesis, Högskolan Dalarna, Pedagogiskt arbete, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:du-2129.
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Syftet med denna uppsats är att genom textanalys granska ett antal läroböcker i Engelska A för gymnasiet, utgivna i Sverige under tiden 1995-2003, för att därigenom utforska i vilken mån ett interkulturellt synsätt kommer till uttryck i dessa läroböcker. Slutsatserna som dras utifrån studien visar att ett interkulturellt synsätt betonar ett dynamiskt möte, där mötet leder till en djupare förståelse av sig själv och andra. För att mötet skall vara framgångsrikt förordas en plats utanför den egna och den andres kultur, vilken möjliggör ett utvidgande av den egna horisonten. Vidare visar textanalysen av läroböckerna att en vanligt förekommande skildring av kulturer i den övriga världen, är konstruktionen av ”de andra”, som skiljer sig mot hur den engelsktalande vita kulturen skildras som ”oss”. Den dolda värdering som konstruerar västvärlden till ”oss” och den övriga världen till ”dem”, är värderingar som inte medverkar till ett interkulturellt synsätt. De texter i läroböckerna som understödjer konstruktionen av ”de andra”, motverkar ett interkulturellt synsätt. Här skall också nämnas att ett icke omnämnande av andra kulturer än den vita västerländska och därutöver ett omnämnande av dessa i relation till problem och rasism, inte heller kan ses som medverkande till ett interkulturellt synsätt. Dock finns därutöver några texter i läroböckerna som nyanserat beskriver det mänskliga ”oss” och inte betonar ”vi och de andra”, och dessa kan sägas medverka till ett interkulturellt synsätt.
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Selby, Don. "Bridging the gap? : a critical reading of Bhabha, Said and Spivak's postcolonial positions." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0001/MQ43947.pdf.
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Mwamzandi, Issa. "Riwaya Teule za Karne ya Ishirini na Moja na Udurusu wa Nadharia za Fasihi." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-137451.
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Literary theory represents a way of thinking and a body of writing that is dedicated to the analysis of literary texts. It is a means through which literary critics come to appreciate the nature of the literary texts they seek to analyze and the methodology that informs their practice. Analyzing three 21st Century Swahili novels, this paper examines a paradigm shift: literary theory becomes the sub¬ject under examination as opposed to its conventional role where it would ideally offer systematic views of what such texts would mean. Said Ahmed Mohamed’s Dunia Yao (2006) and Nyuso za Mwanamke (2010) on the one hand, and Kyallo Wadi Wamitila’s Musaleo! (2004), on the other, represent a new kind of writing that experiments on literary theory as a subject for criticism. In these texts, we read about the tenets and practice of a variety of literary theories including Russian formalism, Saussurean and Jakobsonian structuralism, Derrida’s deconstruction, Edward Said’s post-colonial theory, and Carl Gustav Jung’s psychoanalytical theory. While this experiment that the two novelists engage in may appear elitist for the average reader at first, the paper contends that this form of writing will in the long term assist in the domestication of literary theory. Further, the three texts could greatly assist in pedagogical issues if read alongside other mandatory course books on literary theory.
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Weller, Jonathan D. "Improving the Cultural Acclimation of International Students Enrolled in American Colleges and Universities." University of Cincinnati / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1336138085.
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Kodrazi, Suzan. "Teória stretu civilizácií: Prípadová štúdia Kosovo." Master's thesis, Vysoká škola ekonomická v Praze, 2009. http://www.nusl.cz/ntk/nusl-18224.
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The case of Kosovo conflict serves as tool to test the validity of Huntington's theory. Owing to the fact that Mr, Huntington himself described the Balkans and Kosovo as an example of a fault line war, my aim is to verify his assumptions that the roots of the Kosovo conflict are to be found in the religion. During this work the conflict is reconstructed using Mr. Huntington's hypothesis and claims as well as interpreted by three hypothesis. Firstly, Kosovo could represent a conflict at the fault line, which would mean that the theory of the clash of the civilizations is verified. Secondly, the intervention of NATO implies participation of the third civilization in the conflict. To put in differently, the democratic West (NATO) intervened against the orthodox civilization (Serbia) in order to prevent the humanitarian catastrophe the Albanian population of Kosovo (Islam) was to face. Verification of this theory would imply that if there was a conflict between the civilizations in Kosovo, it was between the West (and Kosovo as an integral part of it) and the orthodox civilization. The third hypothesis interprets the Kosovo conflict as a war of the Civilization to promote its own values. Despite the fact that this explanation of the Kosovo conflict could possibly be the most probable one, original assumption of Mr. Huntington stating that the problems of Kosovo are of religious character would be falsified.
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Zakarriya, Mahmoud Jihan. "Deconstruction of different forms of apartheid in the works of Edward Said, J.M. Coetzee and Jabra Ibrahim Jabra : a comparative study of violence, resistance and alienation." Thesis, Cardiff University, 2014. http://orca.cf.ac.uk/68020/.
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In this thesis, I trace the representation of different forms of female cultural, economic and political activism in a selection of novels by the South African novelist, J. M.Coetzee, and the Palestinian novelist, Jabra Ibrahim Jabra. Using Edward Said’s contrapuntal theory as a critical method, the thesis investigates the interaction between politics and literature, focusing particularly on the representation of women, in South Africa and Palestine, which are both viewed as territories under apartheid. It analyses the differences and the similarities in the ways the notions of female nationalism and identity are represented in the selected novels, identifying a shared humanist perspective on female resistance, expressed by all three authors. Such a humanist-oriented, contrapuntal perspective is sustained by a secular understanding and a hybrid interpretation of different socio-cultural groups, which question established norms and traditions, expanding the boundaries of established cultural identity to emphasize acceptance of diversity, nonviolence, and co-existence. The three authors demonstrate that political polarization perpetuates antagonism and violence, while political-cultural dialogue helps to shift the focus onto possible paths of mutual understanding and cooperation. In this way, female resistance in the chosen novels symbolizes a humanist effort not only to redefine exclusive and hierarchical cultural notions of nationalism, authenticity and identity, but also to build inclusive socio-cultural orders free of gender bias.
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Lok, Mai-chi Ian. "Cultural understanding in English studies an exploration of postcolonial and world Englishes perspectives /." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B35804749.
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Eriksson, Sofia. "”Välkommen till kontrasternas land. Till Orienten. Ett kungadöme i Österlandet.” : En studie av Packat & Klarts framställning av Bangkok i resereportage från perioden 1987–2006." Thesis, Södertörn University College, School of Discourse Studies, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-1316.
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Resegenren utsätts inte ofta för kritisk granskning vilket troligtvis bidrar till att tonen i resereportagen sällan förändras. Ofta sprider resereportagen ut stereotypa bilder rörande främmande kulturer som bygger på tidigare texter och publikens förväntningar. I uppsatsen undersöktes resejournalistiken och den världsbild den förmedlar.
Genom en semiotisk text- och bildanalys undersöktes hur SVT: s resemagasin Packat & Klart framställt Bangkok i sina resereportage från perioden 1987–2006. Med utgångspunkt i ett postkolonialt perspektiv har jag letat efter spår av postkoloniala diskurser i reportagen. Edward Saids teorier om orientalismen har legat till grund för uppsatsen.
Mina hypoteser var att det skulle finnas spår av postkoloniala diskurser i Packat & Klarts resereportage från Bangkok samt att dessa influenser minskat i omfattning under undersökningsperioden, eftersom vi fått större kunskap om resmålet.
Efter att ha studerat resultaten av text- och bildanalysen kunde jag dra slutsatsen att det i Packat & Klarts resereportage från Bangkok finns spår av postkoloniala diskurser som främst representeras av en eurocentrism och en objektifiering rörande den thailändska religionsutövningen. Under de tjugo år som programmet producerat resereportage från Bangkok har tonfallet förändrats och de postkoloniala influenserna förekommer i mindre utsträckning och omfattning. Fler thailändare kommer till tals i rutan men aldrig i samband med religiösa ritualer.
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Gunn, Torri Kenneth. "Defining Religion with Chinese Characters: Interrogating the Criticism of the Freedom of Religion in China." Thèse, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/19878.
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This thesis seeks to explore the points of dissonance and resonance around the understanding and deployment of the term 'religion' between Human Rights Watch, and the government of the People's Republic of China. In doing this, it is highlighted that a fundamental disjunction exists in the meaning of, and the boundaries of, the word 'religion' between these two groups. The space that this difference creates makes discussions on religion and religious freedom between these two groups extremely problematic, primarily because Human Rights Watch seeks to protect the right to religious freedom of groups and individuals that the Chinese government does not consider ‘religion’, but that Human Rights Watch demands they should.
This thesis addresses the question of the role of social and cultural relativism in the defining, and the subsequent role in defending, of the term and contents of 'religion'.
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Alenzi, Suad A. H. S. M. "'I am neither there, nor here' : an analysis of formulations of post-colonial identity in the work of Edward W. Said and Mahmoud Darwish : a thematic and stylistic analytical approach." Thesis, University of Manchester, 2016. https://www.research.manchester.ac.uk/portal/en/theses/i-am-neither-there-nor-herean-analysis-of-formulations-of-postcolonial-identity-in-the-work-of-edward-w-said-and-mahmoud-darwisha-thematic-and-stylistic-analytical-approach(da190801-ecd1-4a38-a121-c688ed6c1da8).html.
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This thesis examines the work of two of the twentieth century’s foremost cultural figures, the Palestinian-American literary critic Edward Said (1935-2003) and the Palestinian poet Mahmoud Darwish (1941-2008), and focuses specifically on the formulation and representation in their respective work of the theme of identity. It explores the depictions of this concept in their writing; comparing and contrasting their personal viewpoints on the various facets of their own identity as Palestinian Arabs and cosmopolitan global citizens expressed through their chosen literary medium, prose for Said and poetry for Darwish. At the same time, this analysis of the creative writing of these two authors will serve to shed light on the complex and ongoing process which is involved in identity formation and maintenance, and conceptualization of the self. Said and Darwish’s multi-conceptualisations of self-identity take place in Chapter Three, which is divided into seven zones of self-identity. Their understanding of self-identity is observed through the spaces of their names, language, family relationships, friendships, ethnicities, nationalism, hybrid identities, and cosmopolitanism. The concept of post-Nakba and Naksa literature maps the critical developments in evaluations of Arabic literature and, more particularly, Palestinian literature. The understanding of Palestinian cultural context requires an adequate assimilation regarding the impact of Nakba and Naksa in Palestinian literature, linked strongly with the general impact of Nakba in all Arab literature. The thesis begins by establishing the major socio-political, cultural and historical contexts which shaped the lives and work of Said and Darwish. Then using an innovative theoretical framework which draws on elements of post-colonial theory Said’s own contrapuntal technique and close textual analysis, the thesis explores a number of key facets pertaining to identity construction which it can be argued are of particular relevance to the Palestinian case. These include trauma, collective cultural memories, displacement, the Diasporic experience and the dream of return. At the same time, the thesis reveals how whilst both Said and Darwish remained dedicated to the Palestinian cause they adopted a cosmopolitan identity which was reflected in their respective work and its identification with diverse groups of oppressed peoples.
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Figueroa, José Antonio. "Realismo mágico, vallenato y vIolencia politica en el Caribe Colombiano." Connect to Electronic Thesis (ProQuest) Connect to Electronic Thesis (CONTENTdm), 2007. http://worldcat.org/oclc/453505700/viewonline.
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Keyes, Colleen Marie. "The significance of Edward Said's notion of 'secular' criticism in his work on Islam and the problematic of Palestine-Israel." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/16007.
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The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam.
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Qader, Shahram. "Konst och exil : En undersökning av Shirin Neshats fotografi och videokonst i relation till exil." Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-27445.
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The Iranian artist Shirin Neshat has been living in self-imposed exile since the late 1970s, as she chose not to return to her home country following the ‘79 Islamic Revolution. Through her works Neshat examines Iran before and after the revolution and follows political and civil transformations through strong photographs of women in her country of birth. My own use of the term exile deals with the analysis of the state of exile in relation to artistic work as a globalized and underlying motivation for art and artists. The new definition of exile is analyzed in relation with the artist’s photographs and the verbal and visual statements. The verbal and visual photographs in the work of Neshat are related to the term exile through different allegories and metaphors that are to be found in lyricist Rumi’s classical poetry, the Bible and the Quran. The artist’s use of the visual photographs where women appear with hijab covering their hair and with weapons in their hands- in some pictures without any audience at all, in others decorated with different calligraphic texts- are combined with the verbal photograph which is created through music (song) and language. The verbal and visual statements complete one another in a united effort to visualize exile as a term, therefore every attempt to separate these two a part, will inevitably deprive the audience of the statement itself, which is in this case the psychoanalytical inner exile. One does not have to be outside her home to feel the state of exile; it can be felt mentally even if one is at home. The inner exile is a global experience. This form of exile is born when the community is categorized from two extremes, with one side of the equation possessing power and the other being classified as weak and ”the other”. I use the status of women in Iran as an example in my investigation, where women are at home but are still very much outside of it, alienated for their gender (sex).
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Therén, Sebastian. "Att framställa ”den andre” : En analys av hur Nobelpristagarna i litteratur Bunin och Mistral skildrades i det offentliga rummet." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-41908.
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In this essay I’ve been looking to extend the knowledge regarding the construction as someone as “the other”. The aim is to examine if it is possible to depict and find a general picture of ”the other”, as he/she is described in the media. I’m not alone in examining this, and I present several works which are somewhat similar to this essay. My work is special however, in that I’ve decided to examine the picture of “the other" by examining how four different Swedish newspapers wrote about the first Russian and the first Chilean Nobel prize winner in literature, Ivan Bunin (1933) and Gabriela Mistral (1945). To be more specific, I’ve been asking the following thematic questions, to find answers to my initial question: Is “the other” portrayed differently, as a result of the winners’ native countries? Is "the other” portrayed differently, as a result of the winners’ social class or gender? Is it possible to distinguish any interesting differences and similarities in how “the other” is constructed, in diverse political schools? Through my findings I’ve discovered that the term “the other” isn’t a homogenous one, as it varies from situation to situation. In Bunin’s case the political aspect of the term tended to outweigh the ethnical one. In other words, the fact that Bunin, in the reporting, is constructed as someone who can represent the political views of the magazine (or is otherfied, as someone who’s representing deviating views), was considered more interesting than portraying a picture of Russia as “the other”. In Mistral’s case the newspapers tended to focus more on her otherness, as a female, in contrast to how the maleness is considered to be normal. There’s also a view of South American people as a whole – as embodied in Mistral – as something different and “other” compared to the Swedish.
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Hamad, Hussein. "Läroboks-muslimer : En postkolonial diskursanalys av gymnasieskolansläroböcker." Thesis, Högskolan Dalarna, Pedagogiskt arbete, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:du-25521.
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Uppsatsen Läroboks-muslimer behandlar postkoloniala föreställningar och stereotyper i läromedel avsedda för den svenska gymnasieskolan. Studiens syfte har varit att kartlägga och analysera hur islam och muslimer framställs i fyra av gymnasieskolans läroböcker; tillvägagångssättet studien använt sig av har varit att genom diskursanalysen som metod och med avstamp i den kritiska postkoloniala teoribildningen, kartlägga och analysera postkoloniala typifieringar av islam och muslimer med avgränsning på om och i sådana fall hur, läromedelsförfattarna skildrar: 1. Jihad, och 2. Islams kvinnosyn. Resultatet visar att den historiska västerländska diskurs, vilken porträtterar islam och muslimen som blodtörstig, våldsbejakande, kvinnoföraktande och misogyn, fortfarande dominerar och florerar i de granskade läroböckerna. Beträffande skildringen av jihad går det att finna en märkbar utveckling i en av läroböckerna som framställer begreppet komplext och nyanserat. Vad gäller islams kvinnosyn så präglas porträtteringen, i likhet med jihadbegreppet, i mångt och mycket av stereotypt och tendentiöst urval. Studiens analys- och diskussionsavsnitt behandlar hur dessa fynd kan sättas i ett större historiskt sammanhang och kopplas till en postkolonial epistemologisk produktion som stakat ut riktlinjerna för en dominerande samhällsdiskurs om islam och muslimer.