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Journal articles on the topic 'Gendered Orientalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Holden, Philip. "Reinscribing Orientalism: Gendering Modernity in Colonial Malaya." Asian Journal of Social Science 29, no. 2 (2001): 205–18. http://dx.doi.org/10.1163/156853101x00037.

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AbstractThe conceptual framework of Said's Orientalism has been extensively applied in colonial discourse analysis to reveal the binary oppositions which structure the life world of the colonizer. Said's work, however, is perhaps most suggestive in its illumination of subject formation in colonial modernity in its broadest sense. This paper reads three colonial literary texts by Joseph Conrad, Hugh Clifford and Lim Boon Keng to show how a gendered modern subjectivity created in Orientalist discourse might be refurbished by the colonized, and form the basis for a proto-nationalist subjectivity through the application of the powerful and yet compromised discursive strategy of "auto-Orientalism."

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2

Helms, Elissa. "East and West Kiss: Gender, Orientalism, and Balkanism in Muslim-Majority Bosnia-Herzegovina." Slavic Review 67, no. 1 (2008): 88–119. http://dx.doi.org/10.2307/27652770.

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Through an ethnographic analysis of public and “everyday” discourses in the Muslim-majority area of Bosnia-Herzegovina, this article shows how gender is frequently constitutive of orientalist and balkanist representations. Both orientalism and balkanism have recently undergone a shift, precisely in the ways in which they are gendered. Women have become more visible symbols of Balkan backwardness while orientalist depictions have moved from emphasizing erotic sexuality to a focus on heavily veiled and controlled women, symbolizing the political threat of the east/Islam. In examining the everyday workings of such discourses in a community straddling the imagined boundaries of east and west, Elissa Helms shows a range of competing (re) configurations of east/west and related dichotomies, which are reconfigured precisely through notions of gender. While some of these (re)articulations seem to challenge dominant orientalist and balkanist frameworks, Helms argues that they ultimately reproduce (gendered) notions of opposing east and west civilizations.

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Hamdan, Amani. "Rethinking Orientalism." American Journal of Islam and Society 23, no. 4 (2006): 126–28. http://dx.doi.org/10.35632/ajis.v23i4.1590.

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In her book, Reina Lewis discusses how to acquire an accurate understandingof the various strands of neo-Orientalism that perpetuate long-lastingand contemporary stereotypes of Muslim women from traditional Islamicsocieties. Within the context of the current global and geopolitical landscapeas well as the alleged American war on terror, the competing western imperialistand orientalist images, along with negative stereotypes, that characterizeMuslim women are rhetorical. According to Lewis, all of these elementsare at the center of knowledge that is produced and reproduced. This bookfocuses on Ottoman women’s writing from the beginning of the twentiethcentury and traces their “travel accounts, memories, and fractions that reveala gendered counter-discourse that challenges Occidental stereotypes” (p. 1).The author’s main theme is how these writings not only challenged westernOrientalist discourses, but also intervened in the Ottoman debate aboutwomen and national emancipation. The book, which follows an interdisciplinaryapproach, is divided into six chapters.In her introduction, Lewis argues that postcolonial studies have been tooparadigmatic and narrow to include Middle Eastern and particularly Turkishexperiences, since most postcolonial theories focus on the South Asian experience.Her novel endeavor helps bridge this void in postcolonial studies.Also, she introduces “to postcolonial studies the specificities of the lateOttoman situation and bringing to the reading of Ottoman sources the criticalperspectives of postcolonial and gender theory” (p. 5). Moreover, shebrings to light some western women’s writings, such as those of GraceEllison and Lady Mary Wortley, who traveled to the East exploring the statusof Middle Eastern women and, through their writings, tried to “challengeWestern misapprehensions” of their status (p. 45) ...

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Putcha, Rumya Sree. "After Eat, Pray, Love: Tourism, Orientalism, and cartographies of salvation." Tourist Studies 20, no. 4 (2020): 450–66. http://dx.doi.org/10.1177/1468797620946808.

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This article examines certain kinds of travel and tourism as extensions of colonial and examples of neocolonial forms of Orientalist engagement between the global North and global South. Focusing on areas that border the Indian Ocean, and the South Asian context in particular, I interrogate the gendered, racial, and geopolitical attachments that have historically drawn and continue to draw travelers to the region for tourism. I refer to these attachments as cartographies of salvation. In connecting the history and representations of travel to the area to the forms of leisure and spiritual tourism popularized by the 2006 memoir, Eat, Pray, Love, I argue that the Indian Ocean region remains for many a paternalistic endeavor or an exotic playground, where one can project a sense of purpose or indulge in an escapist fantasy. This article combines critical tourism studies, feminist ethnography and theory, and critical race studies.

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Pötzl, Viktoria. "From pan-Asianism to safari-Zionism: gendered Orientalism in Jewish-Austrian literature." Journal of Modern Jewish Studies 19, no. 2 (2019): 205–23. http://dx.doi.org/10.1080/14725886.2019.1648407.

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Sensoy, Özlem. "Pedagogical strategies for disrupting gendered Orientalism: mining the binary gap in teacher education." Intercultural Education 18, no. 4 (2007): 361–65. http://dx.doi.org/10.1080/14675980701605329.

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7

Bischof, Karin, Florian Oberhuber, and Karin Stögner. "Gender-specific constructions of the ‘other religion’ in French and Austrian discourse on Turkey’s accession to the European Union." Journal of Language and Politics 9, no. 3 (2010): 364–92. http://dx.doi.org/10.1075/jlp.9.3.02bis.

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This article presents results from a qualitative analysis of religious and gender-specific ‘othering’ in Austrian and French media discourse on Turkey’s accession to the EU (2004–2006). A typology of arguments justifying inclusion and exclusion of Turkey from Europe or the EU is presented, and gender-specific othering is placed in the context of differing national discourses about Europe and diverging visions of secularisation and citizenship. Secondly, various topoi of orientalism are reconstructed which play a crucial role in both national corpora, and it is shown how various historically shaped discourses of alterity intersect and produce gendered images of cultural and religious otherness.

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Rahbari, Ladan. "“Their Beastly Manner”: Discourses of Non-Binary Gender and Sexuality in Shi’ite Safavid Persia." Open Cultural Studies 2, no. 1 (2018): 758–70. http://dx.doi.org/10.1515/culture-2018-0068.

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AbstractThe Safavid dynasty ruled Persia between sixteenth and eighteenth centuries and is known as a turning period in the political, social and religious trajectories of Persian history. The ethnographic literature about the Safavid Persian culture written by Western travelers is an indication of the forming relations between the West and the Orient. The travelogues indicate that Safavid discourses of sexuality were different from their counterparts in the West. These non-binary discourses were not based only on gender and sexual orientation, but also on social factors such as age, class and status. Relations of these factors to different forms of “masculinities/femininities” were focal for gendered and sexual categorization. Nonbinary sexual/gendered identities and expressions were explicit, and a sexual continuum was prevalent. The fundamental differentiation of masculinity and femininity were not valid, and sexual relationships were not confined to heterosexuality. This study uses historical sources to explore the discourses of gender and sexuality during the Safavid era. Drawing on criticisms of Orientalism, implications of Western narratives on our understandings of sexuality and gender in the Safavid era are discussed.

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Wu, Judy Tzu-Chun. "Journeys for Peace and Liberation: Third World Internationalism and Radical Orientalism during the U.S. War in Vietnam." Pacific Historical Review 76, no. 4 (2007): 575–84. http://dx.doi.org/10.1525/phr.2007.76.4.575.

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This article introduces a forthcoming book project that examines the international travels of American antiwar activists during the U.S. War in Vietnam. Specifically, it explores how going beyond the nation's borders fostered and solidified a sense of internationalism, a conviction of political solidarity, with Third World nations among U.S. radicals of varying backgrounds. This study builds on recent trends in Asian American history and contributes to the scholarship on social movements during the ““long decade”” of the 1960s by providing a transnational, racially comparative, and gendered analysis of political activism. It also introduces the concept of ““radical Orientalism”” to describe the ways in which Americans of varying racial backgrounds perceived, imagined, and understood Asia, its culture, and its peoples as sources of political inspiration.

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Abisaab, Malek. "Arab Women and Work: The Interrelation Between Orientalism and Historiography." Hawwa 7, no. 2 (2009): 164–98. http://dx.doi.org/10.1163/156920709x12511890014621.

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AbstractThis essay examines the approaches and themes in two overlapping historiographical areas on women and labor since the sixties. The first area examines the scholarship on Lebanese women and modernization. The second area covers the scholarship on women, labor and the family in Arab Middle Eastern society. Despite their general critique of Orientalist representations of the “Muslim” woman, several scholars continue to invest cognate features of the modernization discourse and West-centered models of womanhood. For one, scholars have persistently stated that the social structures in Middle Eastern/Islamic society do not lend themselves to class or gendered divisions. Using classical Eurocentric criteria for gauging women's “empowerment,” these scholars tried to show that Arab working-women are unable to organize themselves on the basis of gender due to cultural taboos, sectarian affiliations, provincial loyalties, family authority, and lack of education. At times, “Islam” or “culture” is presented as operating from above-creating social attitudes that limit women's public activities and involvement in waged work. The primacy given to cultural difference prevents comparability between Western and Middle Eastern/Muslim women on the basis of shared socio-economic experiences. Several studies overlooked the complex interconnections among family, sect, class and gender expressed through the range of activities and experiences linking women's domestic and waged work. There is indeed an overwhelming focus on the ideas and attitudes of bourgeois woman and their legal rights, which are rarely analyzed in connection to historical context, economic arrangements, productive patterns, or social interest. Rather, they are discussed in connection to women's education and work and ultimately levels of modernization. These prevalent features of the historiographical literature give shape to new and subtle Orientalist narratives about Muslim/Middle Eastern women.

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Michalak, Laurence. "MOHJA KAHF, Western Representations of the Muslim Woman: From Termagant to Odalisque (Austin: University of Texas Press, 1999). Pp. 207. $16.95 paper." International Journal of Middle East Studies 33, no. 4 (2001): 638–40. http://dx.doi.org/10.1017/s0020743801344070.

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The Muslim woman—secluded, oppressed, and either longing for liberation or ignorant in her false consciousness—has been an enduring topos in the Western imagination since the spread of Islam. Right? Wrong. Mohja Kahf explains that in fact “the question of the liberty, or lack thereof, of the Muslim woman” does not appear until around the 17th century, and the image of the subjugated Muslim woman, with its trappings of harems and veils, does not reach full fruition until the 18th and 19th centuries. If we go back to the 8th century, even after the Muslims had conquered Spain and part of France, there was a lack of European curiosity about Muslims and a tendency to see them as just another enemy who was not particularly different from the pagans of Europe. Orientalism and its gendered images came much later and were based on and helped to justify Western domination over the East, especially during the rise and heyday of colonialism. What, then, was the European image of the Orient—in particular, of Muslim women—during the many centuries before Orientalism, when the Muslim world was as powerful as, or even more powerful than, Europe? Kahf answers this question by introducing us to a series of fictional Muslim women from European literature of the Middle Ages through the late Romantic period.

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Goldstein, Evan. "“A Higher and Purer Shape”: Kaufmann Kohler's Jewish Orientalism and the Construction of Religion in Nineteenth-Century America." Religion and American Culture 29, no. 3 (2019): 326–60. http://dx.doi.org/10.1017/rac.2019.8.

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AbstractThis article uses the case of Kaufmann Kohler (1843–1926), an intellectual and institutional leader of American Reform Judaism, to explore the relationship between Orientalism and the category of religion in nineteenth-century America. Recent scholarship has shown that the lived religion of nineteenth-century American Jews departs significantly from the ideological hopes of Jewish elites. Connecting the emerging portrait of nineteenth-century Jewish laity with elite arguments for American Judaism, I reconsider Kohler's thought as a theological project out of step with his socioreligious milieu. Kohler is renowned for his theorizing of Judaism as a universal, ethical religion. As scholars have demonstrated repeatedly, defining Judaism as a “religion” was an important feature of Reform thought. What these accounts have insufficiently theorized, however, is the political context that ties the categorization of religion to the history of Orientalism that organized so many late nineteenth-century discussions of religion, Jewish and not. Drawing on work by Tracy Fessenden, John Modern, and Tisa Wenger, I show that Kohler's universal, cosmopolitan religion is a Jewish version of the Protestant secular. Like these Protestant modernists, Kohler defines Reform Judaism as a religion that supersedes an atavistic tribalism bound to materiality and ritual law. Being Jewish, for Kohler, means being civilized; reforming the soul of Judaism goes together with civilizing Jewish bodies and creating a Judaism that could civilize the world in an era in which religion and imperialism were overlapping interpretive projects with racial and gendered entanglements.

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Endo, Rachel. "Asian/American Women Scholars, Gendered Orientalism, and Racialized Violence: Before, During, and After the 2021 Atlanta Massacre." Cultural Studies ↔ Critical Methodologies 21, no. 4 (2021): 344–50. http://dx.doi.org/10.1177/15327086211014632.

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This article describes how an Asian/American woman leader-scholar (and others un/like her) have processed the Atlanta Massacre of 2021 and other types of racialized violence in and out of the academy by drawing on the analytic frameworks of Orientalism and racialized sexualization. This critical autoethnography involved synthesizing traumatic reflections into concept maps by drawing from the content of author-generated poems, e-mails, institutional statements, and journal entries based on a series of critical incidents that occurred between March 15, 2021 to March 22, 2021, as well as over the past several decades. She describes how many leaders at White-dominated institutions of higher education have perpetually dishonored Asian/Americans and other BIPOC faculty, staff, and students through their in/actions, mis/behaviors, and mis/deeds before, during, and after the Atlanta Massacre March 16, 2021.

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Oh, Chuyun. "The Heroic White Man and the Fragile Asian Girl: Racialized and Gendered Orientalism in Olympic Figure Skating." International Journal of the History of Sport 36, no. 7-8 (2019): 714–30. http://dx.doi.org/10.1080/09523367.2019.1657840.

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15

Hasan, Md Mahmudul. "The Orientalization of Gender." American Journal of Islamic Social Sciences 22, no. 4 (2005): 28–56. http://dx.doi.org/10.35632/ajiss.v22i4.460.

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Said’s critique of Orientalism provokes a comprehensive review by post-colonial theorists of the bulk of western knowledge regarding non-western countries. This Orientalist literature buttresses the colonial notion of a civilizing mission, which is also supported by many western feminists who provide theoretical grounds to such colonialist perceptions. Such post-colonial feminists as Gayatri Spivak, Chandra Mohanty, and Rajeswari Rajan analyze western feminism’s ideological complicity with Orientalist and imperialist ventures.

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Hasan, Md Mahmudul. "The Orientalization of Gender." American Journal of Islam and Society 22, no. 4 (2005): 28–56. http://dx.doi.org/10.35632/ajis.v22i4.460.

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Said’s critique of Orientalism provokes a comprehensive review by post-colonial theorists of the bulk of western knowledge regarding non-western countries. This Orientalist literature buttresses the colonial notion of a civilizing mission, which is also supported by many western feminists who provide theoretical grounds to such colonialist perceptions. Such post-colonial feminists as Gayatri Spivak, Chandra Mohanty, and Rajeswari Rajan analyze western feminism’s ideological complicity with Orientalist and imperialist ventures.

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17

Nava, Mica. "The Cosmopolitanism of Commerce and the Allure of Difference." International Journal of Cultural Studies 1, no. 2 (1998): 163–96. http://dx.doi.org/10.1177/13678779980010020201.

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This article engages with postcolonial theorizations of orientalism and challenges assumptions about the pervasiveness of imperial ideologies in Britain at the beginning of the century by exploring the adherence of Selfridges department store to the principle of ‘cosmopolitanism’. The aesthetic and libidinal economy of this popular modernist commercial formation, and the distinctive positioning of women consumers within it, is investigated in relation to two key cultural events promoted by Selfridges in the years before the First World War: the Russian Ballet performance of Scheherazade — based on a story from the Arabian Nights in which the women of the Shah's harem seduce the black slaves of the household — and the tango, which is also associated with a new less constrained sexuality for women and in turn is linked — via Valentino — to the emerging popular form of desert romance. How do these configurations, and the fashionable ancillary merchandise spawned by them, modify our understanding of racialized and national identities? Does the gendered consumption of these exotic narratives and products and their relocation to the intimate territories of the domestic and the body, demand a shift in the way in which commerce is thought of? What are the consequences for conceptualizations of sexual difference? This article, by focusing on the purchase by Selfridges' women customers of culturally other objects of desire, aims to make a contribution both to theorizations of consumption and to the largely unresearched history of the western fascination with difference.

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Tuğ, Başak. "Gender and Ottoman Social History." International Journal of Middle East Studies 46, no. 2 (2014): 379–81. http://dx.doi.org/10.1017/s0020743814000178.

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Starting with Said's critique of Orientalism but going well beyond it, poststructuralist and postcolonial critiques of modernity have challenged not only one-dimensional visions of Western modernity—by “multiplying” or “alternating” it with different modernities—but also the binaries between the modern and the traditional/premodern/early modern, thus resulting in novel, more inclusive ways of thinking about past experiences. Yet, while scholars working on the Middle East have successfully struggled against the Orientalist perception of the Middle East asthetradition constructed in opposition to the Western modern, they often have difficulties in deconstructing the traditionwithin, that is, the premodern past. They have traced the alternative and multiple forms of modernities in Middle Eastern geography within the temporal borders of “modernity.” However, going beyond this temporality and constructing new concepts—beyond the notion of tradition—to understand the specificities of past experiences (which are still in relationship with the present) remains underdeveloped in the social history of the Middle East.

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Mahadevan, Jasmin, Katharina Kilian-Yasin, Iuliana Ancuţa Ilie, and Franziska Müller. "Expecting “the Arab world”: imaginative geographies as dominant diversity frames." Equality, Diversity and Inclusion: An International Journal 36, no. 6 (2017): 533–50. http://dx.doi.org/10.1108/edi-05-2017-0112.

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Purpose The purpose of this paper is to highlight the dangers of Orientalist framing. Orientalism (Said, 1979/2003) shows how “the West” actually creates “the Orient” as an inferior opposite to affirm itself, for instance by using imaginative geographical frames such as “East” and “West” (Said, 1993). Design/methodology/approach Qualitative interviews were conducted with the members of a German-Tunisian project team in research engineering. The interview purpose was to let individuals reflect upon their experiences of difference and to find out whether these experiences are preframed by imaginative geographical categories. Findings Tunisian researchers were subjected to the dominant imaginative geographical frame “the Arab world.” This frame involves ascribed religiousness, gender stereotyping and ascriptions of backwardness. Research limitations/implications Research needs to investigate Orientalist thought and imaginative geographies in specific organizational and interpersonal interactions lest they overshadow managerial theory and practice. Practical implications Practitioners need to challenge dominant frames and Orientalist thought in their own practice and organizational surroundings to devise a truly inclusive managerial practice, for instance, regarding Muslim minorities. Social implications In times of Islamophobia and anti-Muslim sentiment in “the West,” this paper highlights the frames from which such sentiments might originate, and the need to reflect upon them. Originality/value The theoretical value lies in introducing a critical framing approach and the concept of imaginative geographies to perceived differences at work. For practice, it highlights how certain individuals are constructed as “Muslim others” and subjected to ascriptions of negative difference. By this mechanism, their inclusion is obstructed.

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Roded, Ruth. "MODERN GENDERED ILLUSTRATIONS OF THE LIFE OF THE PROPHET OF ALLAH—ÉTIENNE DINET AND SLIMAN BEN IBRAHIM (1918)." Arabica 49, no. 3 (2002): 325–59. http://dx.doi.org/10.1163/157005802760253261.

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AbstractThe gendered messages in the paintings and text of Dinet and Sliman's Life of Mohammad are the products of a fascinating social and cultural interchange that developed over three decades between the Frenchman and Algerian life. In this social and cultural context, Dinet produced his Orientalist paintings and collaborated with Ben Ibrahim on a series of illustrated books. At the same time, Dinet undertook a spiritual journey from Orientalist painter to Islamophile, formally converting in 1913. La Vie de Mohammed was composed and published in French during World War I and immediately after appeared in English. Dinet's visual gendered perception of the life of the Prophet projects an image of dignified women believers participating in communal religious life, separated to varying degrees from men. The text of the book sends a more diffuse, stock message about Muslim women. Originally produced in a limited edition, Dinet and Sliman's work was to bring the life story of the Prophet to far-reaching parts of the world.

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Lewis, R. "Feminism and Orientalism." Feminist Theory 3, no. 2 (2002): 211–19. http://dx.doi.org/10.1177/1464700102003002346.

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Sarha, Jennifer. "‘The Sultan’s self shan’t carry me’: Negotiations of harem fantasies in Byron’s Don Juan." Articles, no. 56 (March 8, 2011): 0. http://dx.doi.org/10.7202/1001094ar.

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Lord Byron’s Don Juan is a poem which depends on gendered literary traditions for both its originality and its intelligibility. In the harem episode of cantos V and VI, we can recognise a libertine fantasy, an Orientalist premise, and a picaresque adventure, but also some traces of epic, the gothic and literature of sensibility. Yet, these tropes are consistently complicated in the poem and used to undermine the gendered foundations of their traditions. This essay considers the formulation of such subversions through explicitly literary paradigms: what signs of gender are referred to, and how are they made intelligible as fictional constructs? By interrogating the use of gendered tropes, their formation as intelligible concepts within literary history, and their negotiations with sexualised conventions of narrative, I intend to highlight the discrepancies in the heteronormative construction of these literary paradigms and Byron’s use of them to suggest sexual fluidity.

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Saglia, Diego. "The Moor's Last Sight : Spanish-Moorish exoticism and the gender of history in British Romantic poetry." Journal of English Studies 3 (May 29, 2002): 193. http://dx.doi.org/10.18172/jes.77.

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Legends and tales of Islamic Granada were among the most frequently re-elaborated exotic subjects in British Romantic literature. A popular theme in the early decades of the nineteenth century, Spanish Orientalism attracted both famous writers such as Lord Byron, Joanna Baillie, Washington Irving, Felicia Hemans or Letitia Landon, and less familiar ones such as Lord Porchester, George Moir and Lady Dacre. This essay concentrates on one component of the myth of Granada which enjoyed great diffusion in Romantic-period literature, the tale of the Moor's Last Sigh and the tears shed by the last Muslim monarch on leaving his capital forever after the Christian conquest in 1492. The aim is to illustrate how, in migrating from its original context, this tale comes to signify and emblematize issues of gender and notions of history as progress specific to British culture. The poetic texts examined here employ the Spanish-Orientalist myth to elaborate ideas of masculinity and femininity, as well as reflections on power and its extinction, the fall of empires and the emergence of new states. Thus King Boabdil's tears were exotically popular also because they were removed from their original meaning and import, and refashioned into vehicles for ideological concerns proper to British Romantic-period culture

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Schein, Louisa. "Gender and Internal Orientalism in China." Modern China 23, no. 1 (1997): 69–98. http://dx.doi.org/10.1177/009770049702300103.

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Doğan, Setenay Nil. "From national humiliation to difference: The image of the Circassian beauty in the discourses of Circassian diaspora nationalists." New Perspectives on Turkey 42 (2010): 77–101. http://dx.doi.org/10.1017/s0896634600005586.

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AbstractThe Circassian Beauty, attributed to the women of the Caucasus, is a historical image of idealized feminine aesthetics that has prevailed in Orientalist literature, art and knowledge production as well as Turkish popular culture. This article argues that this image has been central to the gendered construction of diasporic identity among Circassian diaspora nationalists in Turkey. It aims to explore the multiple meanings attached to the image of the Circassian Beauty, and the ways in which these meanings are historically transformed in line with the political and historical transformations of the Circassian diaspora in Turkey.

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Ho, Christina. "RESPONDING TO ORIENTALIST FEMINISM." Australian Feminist Studies 25, no. 66 (2010): 433–39. http://dx.doi.org/10.1080/08164649.2010.525211.

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Spray, Imogen. "Review of “Black Mecca: The African Muslims of Harlem” by Zain Abdullah." ETNOSIA : Jurnal Etnografi Indonesia 5, no. 1 (2020): 1. http://dx.doi.org/10.31947/etnosia.v5i1.8555.

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This article aims to review the book with the title of Black Mecca: The African Muslims of Harlem by Zain Abdullah. Abdullah’s (2010) Mec Black Mecca ’adds to the growing body of literature on Islam influenced by the post-modernists' challenges to neo-Orientalist Western representations of Islam (Al Azmeh 1993: 140). They are called for a historicized and contextualized view of Islam and Muslims, steering away from essentializing identity politics. Abdullah's (2010) thick ethnography, or as he describes it, "narrative style," presents a variety of anecdotes and experiences along gendered, class, and generational lines, with a common Muslim orientation towards environment and experiences.

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Belli, Alessia, and Anna Loretoni. "Gender, Identity and Belonging: New Citizenships beyond Orientalism." Journal of Balkan and Near Eastern Studies 19, no. 5 (2017): 483–98. http://dx.doi.org/10.1080/19448953.2017.1296257.

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Duong, Lan. "Close up: The female gaze and ethnic difference in two Vietnamese women's films." Journal of Southeast Asian Studies 46, no. 3 (2015): 444–62. http://dx.doi.org/10.1017/s0022463415000338.

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This article looks at two contemporary films by Vietnamese women. In Việt Linh's Travelling Circus (1988) and Phạm Nhuệ Giang's The Deserted Valley (2002), a female gaze is sutured to that of an ethnic minority character's, a form of looking that stresses a shared oppression between women and the ethnic Other. While clearing a space for a desiring female gaze in Vietnamese film, they nonetheless extend an Orientalist view of racialised difference. A feminist film optic, one that does not consider industry history and constructions of race, fails to mark out the layered relations of looking underlying Vietnamese filmmaking. This study attends to the ways women filmmakers investigate gendered forms of looking, sexual desire and otherness within the constraints of a highly male-dominated film industry.

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Rice, Laura. "Refracting an Orientalist Lens." Women & Performance: a journal of feminist theory 17, no. 1 (2007): 37–57. http://dx.doi.org/10.1080/07407700701246299.

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Burton, Antoinette. "Gendering Orientalism: Race, Femininity, and Representation. Reina LewisColonial Fantasies: Towards a Feminist Reading of Orientalism. Meyda Yeǧenoǧlu." Signs: Journal of Women in Culture and Society 25, no. 1 (1999): 243–46. http://dx.doi.org/10.1086/495423.

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Kirk, Matthew D. "Gendering journalistic voices for gendered political violence? Agential representations of Palestinian female suicide bombers in UK broadcast news media." Northern Lights: Film & Media Studies Yearbook 19, no. 1 (2021): 43–58. http://dx.doi.org/10.1386/nl_00022_1.

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In the late twentieth century, the rise of the female suicide bomber phenomenon was prevalent in Chechnya, Lebanon and Sri Lanka. Arguably, in terms of academic engagement and visibility within the wider public consciousness, the first wave of Palestinian female suicide bombers during the second intifada (2000‐05) encapsulates particular notoriety in relation to the perceived deviance of Palestinian female participation in political violence. Key to this construction is the role of news media as an agent of power. This article examines coverage of Palestinian female suicide bombers during the second intifada period within the scarcely examined medium of British terrestrial broadcast news media. This article determines the impact of individual journalists' gender in producing forms of discourse that delegitimize political agency. In particular, it shall establish if female journalistic voices are complicit in communicating intersectional gendered and Orientalist frameworks.

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Kondo, Dorinne K. ""M. Butterfly": Orientalism, Gender, and a Critique of Essentialist Identity." Cultural Critique, no. 16 (1990): 5. http://dx.doi.org/10.2307/1354343.

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Cheang, S. "Selling China: Class, Gender and Orientalism at the Department Store." Journal of Design History 20, no. 1 (2007): 1–16. http://dx.doi.org/10.1093/jdh/epl038.

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Simon, Julia. "Foreign Bodies: Gender, Language, and Culture in French Orientalism (review)." Comparative Literature Studies 42, no. 2 (2005): 320–23. http://dx.doi.org/10.1353/cls.2005.0040.

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Jensen, Katharine Ann. "Foreign Bodies: Gender, Language, and Culture in French Orientalism (review)." South Central Review 21, no. 3 (2004): 171–73. http://dx.doi.org/10.1353/scr.2004.0040.

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Liddle, Joanna, and Shirin Rai. "Feminism, imperialism and orientalism: the challenge of the ‘Indian woman’." Women's History Review 7, no. 4 (1998): 495–520. http://dx.doi.org/10.1080/09612029800200185.

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Still, Edward. "Mouloud Feraoun, Masculinist Systems and Feminine Thanatos." Irish Journal of French Studies 17, no. 1 (2017): 45–69. http://dx.doi.org/10.7173/164913317822236110.

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Postcolonial literary criticism has long acknowledged the importance of the work of Mouloud Feraoun (1913–1962) as an expression of autochthonous lived experience in opposition to the orientalist narratives that had previously defined the Algerian literary domain. This article argues that contained within Feraoun's re-drawing of the terms of Kabyle existence from a Kabyle perspective is a critique of the symbolic reality of Kabyle life itself, particularly of its gendered divisions. Specifically, this article illuminates the potential for Feraoun's texts to be read through the prisms of Bourdieusian sociological and Lacanian psychoanalytical epistemologies where they evoke oppressive masculinist symbolic structures and women's capacity to manipulate, resist and subvert these structures. Special attention is paid to evocations of a feminine revolutionary 'death drive' or Thanatos in the novels Le Fils du pauvre (1950), La Terre et le sang (1953) and Les Chemins qui montent (1957), and to a feminine awareness of the 'phallic' nature of pernicious Kabyle masculinist epistemes that lead to the ruin of Feraoun's protagonists.

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Halim, Hala. "Forster in Alexandria: Gender and Genre in Narrating Colonial Cosmopolitanism." Hawwa 4, no. 2-3 (2006): 237–73. http://dx.doi.org/10.1163/156920806779152255.

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AbstractLong associated with a cosmopolitanism that this article demonstrates was equally colonial, Alexandria's space also attests to variously gendered Orientalist constructions, as feminized and/or homoerotic. The article analyzes two texts that resulted from E. M. Forster's World War I Alexandrian sojourn—Alexandria: A History and a Guide, and a contribution to a Labour pamphlet, Notes on Egypt—to argue that whereas the former articulates a Eurocentric cosmopolitanism, the latter speaks up against British colonialism. Drawing on archival material relating to Mohammed El-Adl, the Egyptian tram conductor with whom Forster shared a homoerotic relationship, read as metonymic of subalternity, these paradoxes are explored in terms of gender and genre. The relationship between the guidebook genre and colonialism is pushed further in Forster's Alexandria where the subjectivity is a decidedly male imperial one. Simultaneously, El-Adl's dehumanization by the British informs Forster's condemnation in Notes on Egypt of the colonial conditions that underwrote an elite, Eurocentric cosmopolitanism.

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Markowitz, Sally. "Occidental Dreams: Orientalism and History in The Second Sex." Signs: Journal of Women in Culture and Society 34, no. 2 (2009): 271–94. http://dx.doi.org/10.1086/591235.

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Simour, Lhoussain. "Blurring the Boundaries of Gendered Encounters: Moorish Dancing Girls in Nineteenth and Early Twentieth-Century American Fair Exhibitions." Hawwa 11, no. 2-3 (2014): 133–59. http://dx.doi.org/10.1163/15692086-12341250.

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Moroccan dancing women appeared as entertainers in 19th and 20th-century American fair expositions. Their physical and epistemological journeys and their performances on the fair midways have been largely missing from the histories of the Moroccan and American entertainment industries. Their experiences and narratives overseas are stimulating and worth recovering, because they offer suitable settings in which to engage with the complexities of cultural and racial contacts between self and other, and add an interesting dimension to the notion of travel and border crossing in which gendered routes contributed to the shaping of discourses about racial difference. This article looks at North African dancing women, often conflated in American international expositions under the term “belly-dancing girls” and in their local countries, pejoratively, as shikhat (public dancers in Moroccan dialect). I begin with a brief discussion of Deborah Kaption’s Moroccan Female Performers Defining the Social Body (1994) as a pretext for moving beyond the rigid ethnographical discourses about cultural difference. This article sheds light on gendered encounters in the historical context of fair expositions, where live performances helped shape a tradition of self-referential knowledge about oriental dancing women as a site of fantasies, sexual prowess, and erotic desires. It then proceeds to deal with some experiences of the dancers themselves as “living exhibits” and how their live performances contributed to forming not only orientalist discourse but also the oriental and Western subjects. These dancers were individualized subjects and performers who challenged the conventional definitions about oriental female roles and subverted the American Victorian model of femininity.

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Sitter, Z. "The Native Performant: Linguistic Authority in the Text of Romantic Orientalism." differences 21, no. 2 (2010): 109–41. http://dx.doi.org/10.1215/10407391-2010-005.

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Sol, Antoinette Marie. "Foreign Bodies: Gender, Language and Culture in French Orientalism (review)." L'Esprit Créateur 45, no. 2 (2005): 87. http://dx.doi.org/10.1353/esp.2010.0236.

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Khalid, Maryam. "Gender, orientalism and representations of the ‘Other’ in the War on Terror." Global Change, Peace & Security 23, no. 1 (2011): 15–29. http://dx.doi.org/10.1080/14781158.2011.540092.

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Racault, Jean-Michel. "Foreign Bodies: Gender, Language and Culture in French Orientalism (review)." Eighteenth-Century Fiction 16, no. 1 (2003): 134–38. http://dx.doi.org/10.1353/ecf.2003.0009.

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Williams, Juliet A. "Unholy Matrimony? Feminism, Orientalism, and the Possibility of Double Critique." Signs: Journal of Women in Culture and Society 34, no. 3 (2009): 611–32. http://dx.doi.org/10.1086/593354.

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Thomas, Sue. "Difference, Intersubjectivity, and Agency in the Colonial and Decolonizing Spaces of Hélène Cixous's “Sorties”." Hypatia 9, no. 1 (1994): 53–69. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00109.x.

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In this essay I examine Hélène Cixous's readings and figurings of women in colonial and decolonizing cultural spaces and slippages between universalized Western metaphors and metonyms and their colonial and orientalist significance. These readings, figurings, and slippages provide a supplementary framing of Cixous's utopian model of intersubjective exchange, her representation of the relation between materiality and textuality, and her universalization of the singular transcendental subject.

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Dietrich, Linnea S., Jill Beaulieu, and Mary Roberts. "Orientalism's Interlocutors: Painting, Architecture, Photography." Woman's Art Journal 25, no. 2 (2004): 31. http://dx.doi.org/10.2307/3566515.

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Cooke, Miriam. "Intelligent Souls? Feminist Orientalism in Eighteenth-Century English Literature." Journal of Middle East Women's Studies 17, no. 2 (2021): 271–73. http://dx.doi.org/10.1215/15525864-8949485.

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Hamlin, D. D. "'Wo sind wir?' Orientalism, Gender and War in the German Encounter with Romania." German History 28, no. 4 (2010): 424–52. http://dx.doi.org/10.1093/gerhis/ghq109.

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