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Journal articles on the topic 'Orientalism and Eurocentrism'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Paul, Birthe. "Eurocentrism – A Hidden, but Hot Topic." Politikon: The IAPSS Journal of Political Science 12 (June 30, 2006): 8–11. http://dx.doi.org/10.22151/politikon.12.1.

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The notion of Eurocentrism emerged in the times of European imperialism in the 16th, 17th and 18th century and is defined as a conscious as well as unconscious emphasis on Western or European culture, values and concerns standing above others. In other words, it is the mental attitude to perceive non-Europeans or today non-Westerners as less modern, less civilized, less relevant and just less than equal. This historic notion is very much connected to Edward Said, who marked the concept of Orientalism and its connection to a Eurocentric worldview.

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Thomas, Megan C. "Orientalism and Comparative Political Theory." Review of Politics 72, no. 4 (2010): 653–77. http://dx.doi.org/10.1017/s0034670510000574.

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AbstractEighteenth- and nineteenth-century Orientalists such as Schlegel and Müller sought to broaden narrow European scholarly horizons by comparing ancient Indian ideas with those of classical Greece and Rome and modern Europe, and thus to transform the human sciences. These aims are similar to contemporary comparative political theory's concerns to remedy the Eurocentrism of the field of political theory and to identify valuable ideas in non-Western sources. These similarities suggest that we ought to revisit our understanding of Orientalism, reconsider how and when epistemological appropri

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Zobenica, Nikolina N. "EVROCENTRIZAM I RECEPCIJA NEMAČKIH PISACA AZIJSKOG POREKLA U SRBIJI." Lipar XXV, no. 84 (2024): 135–47. http://dx.doi.org/10.46793/lipar84.135z.

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Eurocentrism is a phenomenon in existence for hundreds of years already, yet it has become a subject of criticism only recently, mostly in context of orientalism and postcolonial studies. The aims of this paper are following: 1) to determine if works of German authors with Asian background display elements of eurocentrism; 2) to determine to which extent is Serbia eurocentric in its reception of those works. Based on an overview of literature (in May 2024) and applying the methods of classification, description and analysis, the scope of their reception in Serbia has been determined, as well a

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Karelova, Liubov B. "The Problem of Eurocentrism and Orientalism in Modern Russia." Almanac “Essays on Conservatism”, no. 5 (January 1, 2015): 152–58. http://dx.doi.org/10.24030/2409-2517-2015-5-152-158.

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Shih, Shu-Mei. "Global Literature and the Technologies of Recognition." PMLA/Publications of the Modern Language Association of America 119, no. 1 (2004): 16–30. http://dx.doi.org/10.1632/003081204x22828.

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Recent interest in globalizing literary studies has largely involved attempts to locate conjunctures between contemporary literature and the economic formation of global capitalism and thereby to name a new literary structure of feeling—structure in terms of the organization of various literatures into a world system and feeling in terms of the literary production of new affects in new forms, styles, and genres. Its precedent is the idea of “world literature,” first articulated by Goethe in 1827 and recently recuperated. While many scholars resuscitating this concept offer a nominal apology fo

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Abdulrahman, Karwan Fatah, and Adnan Amin Mohammed. "Theorists of Postcolonialism Critique on the Eurocentric understanding of ‘history’." Journal of Current Social and Political Issues 1, no. 2 (2023): 36–41. http://dx.doi.org/10.15575/jcspi.v1i2.474.

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Centuries ago, Eurocentric ideas asserted Europe's centrality in world history, positing Western civilization as the inevitable guide for humanity. However, postcolonial theorists from the late twentieth century critically challenged Eurocentrism, arguing against its biased categorization of 'others' at the margins of global history. Through key postcolonial historical writings, these scholars have deeply probed Eurocentric understandings, striving to decentralize Europe's narrative in three main fields: Subaltern studies, Orientalism, and Race. To enhance the breadth and depth of this critiqu

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Diriöz, Ali Oğuz. "A word of caution on Eurocentrism critiques: Orientalism or Universalism." Cappadocia Journal of Area Studies (CJAS), Cappadocia University 3, no. 1 (2021): 89–103. http://dx.doi.org/10.38154/cjas.6.

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Malik, Anas. "A Fundamental Fear." American Journal of Islam and Society 22, no. 2 (2005): 102–5. http://dx.doi.org/10.35632/ajis.v22i2.1710.

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A Fundamental Fear: Eurocentrism and the Emergence of Islamism usescritical theory to examine the Islamists’ political projects and their depictions.Scholars are divided between those who believe in a religious ornational essence to the Muslim community (essentialists) and those whoreject this assumption (anti-essentialists). In regards to a Muslim essence,Sayyid identifies two existing scholarly camps: Orientalists assume an ahistorical,acontextual Islamic essence that drives and shapes Muslim societyand activity through most places and ages. Anti-Orientalists, as manifestedin such writers as

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Goel, Sujata. "In Search of Context, In Search of Home." Arts 12, no. 5 (2023): 194. http://dx.doi.org/10.3390/arts12050194.

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In this text, the author outlines her personal narrative as a dancer and choreographer over twenty years. She traces her path of migration between the USA, India and Europe in search of artistic context and belonging. Her account addresses larger issues such as Orientalism and Eurocentrism in the global, contemporary dance sphere.

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Farooq Ahmad, Dr. Imran Ali, and Dr. Tariq Usman. "Deconstructing Misinterpretations: Exploring Islam and Eurocentrism in Nadeem Aslam's The Wasted Vigil." Panacea Journal of Linguistics & Literature 2, no. 2 (2024): 399–408. http://dx.doi.org/10.59075/pjll.v2i2.366.

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This qualitative study explores the depiction and interpretation of Islam in Nadeem Aslam's work The Wasted Vigil by, focusing on the notions of Said (1978) and Amin (1989) whose significant insights into the ideas of Othering, Orientalism, and Eurocentrism inform the analysis of the narrative. As a part of textual analysis, the paper uses thematic analysis as general method of research to explore the mechanisms in which Aslam's narrative construction is used to distort the historical events, Islamic philosophy, and practices. The analysis shows that Aslam's portrayal of Islam operates from a

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Silva, Uiran Gebara da. "Os modo(s) de produção asiático(s) e o orientalismo em Marx." Revista de Estudos Orientais, no. 8 (December 31, 2010): 119–30. http://dx.doi.org/10.11606/issn.2763-650x.i8p119-130.

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The Asiatic Mode of Production is one of the more problematic components of the Marxist Theory on modes of production, because it includes the idea of a single abstract concept which could apprehend the multiple, in time and in space, social realities of the enormous region called Asia, and also because of the judgment it allows to be made in respect of these societies. And so, analyzing the concept of Asiatic Mode of Production is a manner of dealing with Eurocentrism, Orientalism and of understanding their relationships with the Historical Materialism.

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Zhdanov, Vladimir, and Polina Zhorova. "The Eastern Roots of Ancient Greek Culture: General Cultural, Historical and Philosophical Aspects of Orientalism and Eurocentrism." Logos et Praxis, no. 1 (May 2025): 5–20. https://doi.org/10.15688/lp.jvolsu.2025.1.1.

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The paper is devoted to the problem of Near Eastern theoretical sources of Greek thought in the face of the pre-philosophical traditions of Egypt, Sumer, Phoenicia, and Persia, viewed through the prism of methodological approaches of orientalism and eurocentrism. This problem, which initially arose within the framework of cultural studies, history, and linguistics at the turn of the 18th – 19th centuries, by the middle of the 19th century, through the efforts of G. Hegel and E. Zeller, acquired a pronounced historical and philosophical aspect, and a century later – also a political coloring. U

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Lopez, Julia Costa. "Beyond Eurocentrism and Orientalism: Revisiting the Othering of Jews and Muslims through medieval canon law." Review of International Studies 42, no. 3 (2015): 450–70. http://dx.doi.org/10.1017/s0260210515000455.

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AbstractWhile the historical turn in IR has produced significant advances in historicising both international relations and the discipline itself, the way in which the Middle Ages have been approached, studied, and referenced even in this historically-informed scholarship unwittingly works to reinforce two myths that these scholars challenge: Eurocentrism and Orientalism. The main goal of this article is to problematise the uses of the medieval that reinforce these narratives by unpacking the linguistic and conceptual constructions that underpinned the interactions between Latin Christendom an

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Young, Robert J. C. "The Soviet Invention of Postcolonial Studies." boundary 2 50, no. 2 (2023): 133–56. http://dx.doi.org/10.1215/01903659-10300637.

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Abstract The complex relations between the Soviet Union and the Soviet states of the Caucasus that were formerly parts of the Ottoman and Persian empires offer examples of complex cultural and political relations of antagonism and appropriation that go beyond simple binaries of resistance or nationalist anti-eurocentrism. Though their work is little known except to scholars in Slavic Studies, in the years following the Russian Revolution of 1917 Soviet Orientologists laid the foundations for the critique of Western Orientalism that would be introduced to the West many years later in 1978 by Ed

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Selimović, Ena. "Weltliteratur and Its Others: The Serbian Poem in Eckermann's Conversations with Goethe." PMLA/Publications of the Modern Language Association of America 136, no. 3 (2021): 356–69. http://dx.doi.org/10.1632/s0030812921000225.

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AbstractA critical account of the Serbian poem in Goethe's conversations with Eckermann reveals the place of Balkan folk poetry in the discourse on world literature and adds a neglected narrative to the myriad genealogies of comparative literature. Building on Laura Doyle's concept of inter-imperiality, the essay foregrounds how language politics manifest the variegated contours Europe takes in Goethe's formulation of world literature. While recent scholarship in comparative literature largely examines Goethe's Eurocentrism through his invocation of an unnamed Chinese novel, an analysis of the

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Mukhamadjonovich, Vaidullayev Akhmat. "THE INTERPRETATION OF RESEARCHERS IN THE STUDY OF THE RESTORATION OF ISLAM IN CENTRAL ASIA IN THE EARLY 90S OF THE 20TH CENTURY." Journal of Social Sciences and Humanities Research Fundamentals 4, no. 5 (2024): 27–31. http://dx.doi.org/10.55640/jsshrf-04-05-07.

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The article talks about the specific problems of studying the restoration of Islam in Central Asia in the late 80s and early 90s of the 20th century and its impact on the socio-political processes in the region. In the opinion of the author, it is necessary to study the Islamic factor free from the influence of Eurocentrism and Western Orientalism in researching the revival of Islam in Central Asia in the late 80s and early 90s of the 20th century. For this, the influence of Islam on the development of the Central Asian countries should continue to be widely and deeply studied with an objectiv

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CHO, Kang Sok. "A STUDY ON THE ASPECTS OF EUROCENTRISM AND DIFFUSIONISM REPRESENTED IN FOREIGNERS’ TRAVEL RECORDS ON KOREA IN EARLY 1900s." International Journal of Korean Humanities and Social Sciences 3 (July 8, 2017): 117–26. http://dx.doi.org/10.14746/kr.2017.03.07.

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This paper deals with three different perspectives appeared in foreign visitors’ records on Korea in 1900s. Jack London was a writer who wrote novels highly critical of American society based on progressivism. However, when his progressive perspective was adopted to report the political situation of Korea in 1904, he revealed a typical perspective of orientalism. He regarded Korea and ways of living in Korea as disgusting and ‘uncivilized.’Compared with Jack London’s perspective, French poet Georges Ducrocq’s book was rather favorable. He visited Korea in 1901 and he showed affectionate attitu

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Mazumder, Tanmoy. "Exploring the Eurocentric Heart: A Postcolonial Reading of Graham Greene’s The Heart of the Matter." International Journal of Linguistics, Literature and Translation 3, no. 8 (2021): 113–21. http://dx.doi.org/10.32996/ijllt.2021.4.8.17.

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A literary text can be a propagator of values- both explicitly and implicitly. As Edward Said claims in his book, Orientalism (1978), for centuries Eurocentrism pervades Western literary pieces; they somehow justify and/or uplift European values and perspectives as superior ones while portraying lands, people and cultures of the colonized nations elsewhere, especially in the East. Sometimes, it may become more oblique as the apparent issues dominating the text seem to be something very different, but the writing, however, in the undercurrent, portrays things in a Eurocentric way, often by “oth

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Hobson, John M. "Unmasking the racism of orthodox international relations/international political economy theory." Security Dialogue 53, no. 1 (2022): 3–20. http://dx.doi.org/10.1177/09670106211061084.

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This article emerges out of the racism debate in Security Dialogue (May 2020). It takes its cue from the passing claim that Orientalism/Eurocentrism is different from racism and that the former is deemed to be relatively innocuous while the latter is viewed as egregious. Here I reveal how Eurocentrism is equivalent to cultural racism. I show how racism has outwardly shapeshifted through time in everyday life and world politics, and how orthodox international relations theory’s racist trajectory has mirrored this. Since 1945, modern orthodox international relations theory has covered its racism

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20

Das, Shweta Kumari. "Orientalism, Translation, and Recognition: With reference to Sir William Jones, H.T Colebrooke, and H.H Wilson." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 3 (2023): 26–32. http://dx.doi.org/10.31305/rrijm.2023.v08.n03.005.

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This paper aims to examine the process of knowledge produced by the Orientalists during the initial colonial period and the Eurocentrism it imbibes. By translating the Indian texts into European languages, the Europeans could "entrap" India, its culture, and its intellectual tradition. This paper will argue that reading, translating, and interpreting Indian texts in different languages, especially English, was an essential element in European colonization and the imposition of the European way of life, which is the only superior culture to the Indian people. Through an analysis of the establis

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21

GILMORE, NATHANIEL, and VICKIE B. SULLIVAN. "Montesquieu's Teaching on the Dangers of Extreme Corrections: Japan, the Catholic Inquisition, and Moderation inThe Spirit of the Laws." American Political Science Review 111, no. 3 (2017): 460–70. http://dx.doi.org/10.1017/s0003055417000107.

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Explicitly and implicitly inThe Spirit of the Laws, Montesquieu binds together the Japanese who persecute Christians and the Inquisitors of Catholicism who persecute heretics. In seeking purity, both sets of vehement reformers impose atrocious punishments. In so binding the abuses of the East and West together, the work is an expression neither of Orientalism nor of Eurocentrism as conventionally understood. Although Montesquieu thus offers a critical approach to Europe's vulnerability to reformers who go to extremes, whether pious zealots who seek to perpetuate Christianity or zealous Enlight

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Serkova, Vera. "Matrix of “Cultural Disadvantage”." Logos et Praxis, no. 3 (December 2020): 17–26. http://dx.doi.org/10.15688/lp.jvolsu.2020.3.2.

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The article analyzes the matrix as a special form of understanding and describing the phenomena of a foreign culture. The principles of the formation of ideas about the "cultural disadvantage" of Russians are analyzed. Over time, the "Western" discourse about Russia becomes more sophisticated and harsher; it can take the form of economic sanctions, political pressure, recommendations, and clothe itself in the form of "soft" and "hard" power. But its structure remains unchanged, which allows us to see the matrix basis of this kind of representations. The matrix construction is used as a set of

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Lapis, Giovanni. "Teaching Asian Religions through the Internet—How Online Representations Interact with Dynamics of Eurocentrism, Orientalism, and Confessionalism in the Case of Italian Teaching of Catholic Religion." Religions 15, no. 6 (2024): 749. http://dx.doi.org/10.3390/rel15060749.

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The religions of South and East Asia resist Eurocentric interpretations, such as the so-called World Religion Paradigm. However, they are subjected in various ways to hetero- and auto-orientalist representations that respond to Western ideals and expectations. This article analyzes how Italian Catholic teachers use online representations of East Asian religions in their lessons to teach these traditions. The aim is to shed light on the interplay, facilitated by online environments, between contemporary processes of Eurocentric and Orientalist interpretation and the educational and confessional

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Ren, Yazhou. "Root Causes of Conflict in the Middle East Analysis and Solutions to the Conflicts." Lecture Notes in Education Psychology and Public Media 28, no. 1 (2023): 252–57. http://dx.doi.org/10.54254/2753-7048/28/20231353.

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Middle east is not a precise geographical term. Its come from Eurocentrism and its full of superiority. It states which areas the western countries have entered in the east direction, and the problems arisen from these areas which western counties need to solve. Britain has so-called Orientalism and Oriental Problem, which means to solve the problem of the Ottoman Empire, deeply means how to cut apart and distribute the emprise to extract maximum benefits. Nowadays, conflicts have constantly occurred worldwide. Indeed, conflicts are unavoidable in every society. However, no place experiences m

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Bennis, Mohammed, and Lahoucine Aammari. "Colonial/Orientalist Discourse in Western Campaign against Qatar 2022 World Cup." International Journal of Language and Literary Studies 5, no. 3 (2023): 12–26. http://dx.doi.org/10.36892/ijlls.v5i3.1352.

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The image of Muslims in Western media has always been systematically tainted by virulent stereotypes, vituperating ideologies, and fallacious (mis)representations that manifestly echo how power relations regulate Western media's political agenda. Despite intermittent calls for inter-faith and civilization dialogue, orientalist and discursive practices about Muslims still persist which undeniably confirm that Eurocentrism is still haunting Western consciousness, exacerbating further the cultural and epistemological gap between East and West. The process of othering Muslims through Western media

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Kuznecov, Nikolay. "The eastern legal thought within Russian general theoretical jurisprudence." Vestnik of the St. Petersburg University of the Ministry of Internal Affairs of Russia 2022, no. 4 (2022): 31–38. http://dx.doi.org/10.35750/2071-8284-2022-4-31-38.

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The article raises the problem of Orientalism, which manifests itself in the difference between the axiological and epistemological approaches to Western and Eastern intellectual heritage in Russian jurisprudence. The purpose of the study is to determine the degree of legitimacy of the Orientalist approach and to outline the methodological basis that will make it possible to realize the need of the domestic theory of law in a dialogue with the legal thought of the East. The goal is achieved by answering questions about the possibility, expediency and boundaries of an equal dialogue with the po

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Iqbal, Rashid, Hafiz Muhammad Naeem та Mohd Roslan Bin Mohd Nor. "Dual Heritage of Western Islamic Scholarship: Qurʾānic Influence on Orientalism and Postcolonial Studies, and Trends in Academic Journals". Al-Bayan: Journal of Qur'an and Hadith Studies 23, № 1 (2025): 50–72. https://doi.org/10.1163/22321969-20250166.

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Abstract This descriptive article argues that the shift to postcolonial revisionism in Western Islamic studies stems partly from Edward Said’s Orientalism and partly from the failure of the Orientalists’ Corpus Coranicum project to replace textus receptus. Consequently, transfixing divide reflects larger biformity crisis in Western Islamic studies: while anti-Eurocentric scholars have shifted to area studies, Eurocentric Revisionists remain tied to neo-Orientalism, criticizing the Qurʾān and Ḥadīth as later constructions. In doing so, they overlook the Orientalists’ contributions to postcoloni

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Mohammed, Samal Marf. "Misrepresentation of Orientals in Dave Eggers’s A Hologram for The King." Journal of University of Raparin 8, no. 3 (2021): 250–58. http://dx.doi.org/10.26750/vol(8).no(3).paper13.

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This study deals with the colonial perspectives in Dave Eggers’s A Hologram for The King (2012), according to the postcolonial approach. Although colonialism era is over by now, colonial perspectives remain strong in some literary works. Since its advent in the second half of the twentieth century, postcolonial theory confronts colonial attitudes and experiences as colonialism has been justified in many works of Western writers and scholars who have distorted the real image of non-Europeans and non-Westerners via different means and techniques in masquerade of orientalism. Postcolonial discour

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Shabanirad, Ensieh, and Seyyed Mohammad Marandi. "Edward Said’s Orientalism and the Representation of Oriental Women in George Orwell’s Burmese Days." International Letters of Social and Humanistic Sciences 60 (September 2015): 22–33. http://dx.doi.org/10.18052/www.scipress.com/ilshs.60.22.

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Edward Said’s groundbreaking text, Orientalism is a contrapuntal reading of imperial discourse about the non-Western Other. It indcates that the Western intellectual is in the service of the hegemonic culture. In this influential text, Said shows how imperial and colonial hegemony is implicated in discursive and textual production. Orientalism is a critique of Western texts that have represented the East as an exotic and inferior other and construct the Orient by a set of recurring stereotypical images and clichés. Said’s analysis of Orientalism shows the negative stereotypes or images of nat

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Damrosch, David. "Contrapuntal Comparison." Journal of Foreign Languages and Cultures 6, no. 1 (2022): 052–65. http://dx.doi.org/10.53397/hunnu.jflc.202201005.

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The Eurocentrism of Comparative Literature has meant that non-European literary texts have been studied through either vague universalism or imperialist exoticism. What can correct, or complement, such orientalist knowledge is contrapuntal reading with local knowledge, to tackle cultural difference not as an anomaly but a fact to be analytically accommodated. Engaging previous theoretical work in literary studies and anthropology that have struggled with the Eurocentric foundations of scholarly disciplines, this paper presents a sample of contrapuntal reading by examining the 1976 English tran

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Sabih, Joshua A. "Under the Gaze of Double Critique: De-colonisation, De-sacralisation and the Orphan Book." Tidsskrift for Islamforskning 9, no. 1 (2017): 79. http://dx.doi.org/10.7146/tifo.v9i1.25346.

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Instead of the orientalist reformist paradigm as frame and episteme, Khatibi proposes a theory of double critique, critical liminality that targets, in a bi-directional movement, a Eurocentric or Orientalist discourse and an ethnocentric local discourse. Three critical concepts, constitutive of the theory of double critique: decolonisation, desacralisation and the orphan book are operative in Khatibi´s analysis of Orientalism, identity, and the issue of origin. As a professional outsider, Khatibi follows conceptually and methodologically the rules of the epistemological critique in an enunciat

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Nizhnikov, Sergei A. "SPIRITUAL COGNITION IN THE DIALOGUE OF CULTURES." HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 20, no. 3 (2023): 64–70. http://dx.doi.org/10.31079/1992-2868-2023-20-3-64-70.

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The article analyzes various methodological approaches to solving the problem of the dialogue of cultures. Based on A. Torchinov's work, the article discusses criticism of Eurocentrism and Orientalism, stereotypes in the assessment of Eastern cultures and prob-lems that arise when externally comparing the teachings of the East, in particular Buddhism and some Western philosophical con-cepts (Berkeley, Hume, Husserl). The author specially analyzes the comparative method developed by M.K. Mamardashvili, based on the metatheory of consciousness under the influence of Vijnanavada. The ontologism o

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Shindaliyeva, M. B. "National idea in the publicism of Akseleu Seydimbek." BULLETIN of L.N. Gumilyov Eurasian National University. Journalism Series 145, no. 4 (2023): 116–24. http://dx.doi.org/10.32523/2616-7174-2023-145-4-116-124.

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The article analyzes the features of writing the theme of the national idea in the journalism of A. Seydimbek. Since our country gained independence, the mass media and the work of individual publicists have played an important role in shaping public opinion. Publicists protect the interests of people through the media; contribute to the creation of their own information space on the world of political arena. Modern mass media are a powerful tool for influencing human consciousness and the political system of society. Akseleu Seydimbek is a unique person, relying on his publicism on the topic

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Huang, Yunying. "On Sinofuturism." Screen Bodies 5, no. 2 (2020): 46–62. http://dx.doi.org/10.3167/screen.2020.050205.

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Dominant design narratives about “the future” contain many contemporary manifestations of “orientalism” and Anti-Chineseness. In US discourse, Chinese people are often characterized as a single communist mass and the primary market for which this future is designed. By investigating the construction of modern Chinese pop culture in Chinese internet and artificial intelligence, and discussing different cultural expressions across urban, rural, and queer Chinese settings, I challenge external Eurocentric and orientalist perceptions of techno-culture in China, positing instead a view of Sinofutur

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Gugnin, E. "ДИСКУРС ПОСТКОЛОНІАЛІЗМУ Е. САЇДА, Е. СЕЗАРА, Л. СЕНГОРА, Ф. ФАНОНА В ТЕОРЕТИКО-СОЦІОЛОГІЧНІЙ РЕФЛЕКСІЇ ЗОВНІШНЬОГО ВПЛИВУ ЗАХОДУ". State and Regions. Series: Social Communications, № 4(44) (5 лютого 2021): 126. http://dx.doi.org/10.32840/cpu2219-8741/2020.4(44).18.

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<p><strong><em>The purpose</em></strong><em> of the research is to study the theoretical and sociological foundations of postcolonial discourse in terms of understanding the external socio-cultural influence of the West on the colonial periphery.</em></p><p><strong><em>Research methodology. </em></strong><em>The methodological basis of the article is general scientific methods of cognition of social phenomena and processes. The following methods were used in the study: logical-historical, structural-functional

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Irfanullah, Gumillar. "Orientalisme Romantis: Imajinasi Tentang Timur Sebelum Edward Said." Jurnal Online Studi Al-Qur'an 11, no. 2 (2015): 157–65. http://dx.doi.org/10.21009/jsq.011.2.05.

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Orientalism is a 1978 book by Edward W. Said, in which Said studies the cultural representations that are the bases of Orientalism, the West's patronizing perceptions and fictional depictions of "The East" â€” the societies and peoples who inhabit the places of Asia, North Africa, and the Middle East. Orientalism, the Western scholarship about the Eastern World, was and remains inextricably tied to the imperialist societies who produced it, which makes much Orientalist work inherently political and servile to power, and thus intellectually suspect.Orientalism is the exaggeration of difference,

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Wardaya, Baskara T. "ORIENTALISM AND POST-COLONIAL READING OF THE U.S. POLICY TOWARD INDONESIA DURING NIXON ADMINISTRATION." International Journal of Humanity Studies (IJHS) 4, no. 2 (2021): 152–62. http://dx.doi.org/10.24071/ijhs.v4i2.3088.

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Abstract Through the examination of documents pertaining to the United States policies toward Indonesia, this paper studies how Washington viewed Indonesia almost three decades after colonialism had been officially over. More specifically, this paper studies U.S. assistance programs provided for Indonesia during the administration of President Richard M. Nixon. By using the perspective of postcolonial studies on international relations, it shows that while on the surface the assistance programs of the Nixon administration appeared to be altruistic and helpful, a deeper look at them shows that

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Abd Rahman, Mohd Farhan, Muhd Imran Abd Razak, Ahmad Firdaus Mohd Noor, Nurul Kamalia Yusuf, Nor Adina Abdul Kadir, and Khairunnisa A Shukor. "View of R.O. Winstedt on Property Inheritance in Malay Lands: A Comparison of Islamic Law and Perpatih Customs." Idealogy Journal 8, no. 1 (2023): 125–33. http://dx.doi.org/10.24191/idealogy.v7i2.412.

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R.O. Winstedt was an orientalist who served in Malaya as a British administrator. His viewpoint is based on the philosophy of logical-empirical positivism, which is an understanding that fully emphasizes the use of common sense as the primary approach to obtaining a scientific fact based on systematic and thorough research methods. This philosophy rejects the proof of a fact using revelation sources because it is considered irrelevant in historical evidence. This article focuses on analyzing Winstedt's views on property inheritance in Malaya by making a comparison between Islamic law and Perpa

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Kalmar, Ivan Davidson. "Benjamin Disraeli, Romantic Orientalist." Comparative Studies in Society and History 47, no. 2 (2005): 348–71. http://dx.doi.org/10.1017/s0010417505000162.

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Of Edward Said's many passions, Joseph Conrad was among the most persistent. That a Polish-English writer of nineteenth-century colonial fiction should be the hero of the author of Orientalism might challenge those, among both Said's friends and enemies, who misread his work as a condemnation of major Western writers and thinkers who shared their period's Eurocentric prejudice. Said fully recognized Conrad's “uncompromising Eurocentric vision,” yet discovered in it, perhaps paradoxically, a “felt tension between what is intolerably there and a symmetrical compulsion to escape from it.” With th

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Asmal, A. M. "A Fundamental Fear-Eurocentrism and the Emergence of lslamism." American Journal of Islam and Society 15, no. 1 (1998): 145–48. http://dx.doi.org/10.35632/ajis.v15i1.2207.

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At first this book looks like another eye-catching, fear-mongering title aboutIslam. Are these books promoted by profit-hungry publishers or by underpaidfretful academics? Or has Islam become fair game for a wider unrestrainedacademia replacing the Orientalist school with newer analytical tools? Somepreliminary remarks, or a contextualization, might be useful here.Whatever its “resurgent” form, Islam is presenting something of an enigmaticchallenge for all. From the bazaars of the East to the sidewalks of the West,it refuses to lie down or go away. Attempts to discount it, ignore it or even su

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Ismail, Sherif H. "Multiple Encounters: Philology, Exile, and Hospitality, from Fāris al-Shidyāq to Auerbach and Edward Said." Philological Encounters 3, no. 1-2 (2018): 67–104. http://dx.doi.org/10.1163/24519197-12340039.

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Abstract From the second half of 1820s and for almost three decades, the Lebanese-born writer and linguist Fāris al-Shidyāq (1804-87) continued to work for Protestant missionary societies, mainly in Malta and in England. He collaborated with various scholars in compiling, translating and editing religious and educational publications, including a translation of the Bible into Arabic. Al-Shidyāq records segments of his encounters with European scholars and Orientalists in his travel account Kashf al-Mukhabbāʾ, and in his autobiographical narrative al-Sāq ʿalā al-Sāq, where he offers an early cr

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Signoracci, Gino. "Seyed Javad Miri, ed. Orientalism: A Eurocentric Vision of the ‘Other’." Socialism and Democracy 29, no. 2 (2015): 135–39. http://dx.doi.org/10.1080/08854300.2015.1035105.

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Sergio, Daniel Cubilla. "Representaciones de la antigüedad oriental y del mundo grecorromano en los intelectuales rioplatenses de fines del siglo XIX." Antigua Matanza 6, no. 2 (2022): 135–56. https://doi.org/10.54789/am.v6i2.5.

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El presente artículo tiene como objetivo principal indagar en el uso que hicieron los intelectuales argentinos de fines del siglo XIX, de las representaciones de la antigüedad oriental desde una perspectiva identitaria de claro carácter negativo, las cuales marcan un contrapunto con las referencias y apreciaciones de la antigüedad grecorromana, entendidas como deseables y constitutivas de la identidad nacional argentina. Sostenemos aquí la hipótesis de que dichos escritores se encontraban inmersos en una matriz de pensamiento con profundas raíces eu

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Hwang, Kwang-Kuo. "Escape from Kantian Eurocentric bias in cross-cultural psychology." Culture & Psychology 26, no. 4 (2020): 863–78. http://dx.doi.org/10.1177/1354067x20922145.

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Taking Kant’s misjudgment on Confucian silver rule as the point for first cut, this article is designated to illustrate the fallacy of imposed Orientalism prevailing in mainstream cross-cultural psychology which tends to understand non-Western cultures by a mental set of dualism with a tendency of Westcentrism, particularly the popular research on individualism-collectivism. This type of Euro-centric or Westcentric misjudgments are very common in Western social sciences, for instance, Confucian ethics are frequently described as particularistic in consideration of the distinction between unive

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Roy, Kirti. "Un-Tainting Ars Erotica: The Orient’s Perspective." Journal of Digital Sociohumanities 1, no. 1 (2024): 24–31. http://dx.doi.org/10.25077/jds.1.1.24-31.2024.

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This study examines the evolution of the Kama Sutra within the context of Hinduism and its subsequent misrepresentation through colonial interpretations, particularly focusing on the impact of Western scholar Sir Richard Francis Burton. Within Hinduism, the concept of Purusarthas encapsulates the foundational pursuits of human existence: Dharma, Artha, Kama, and Moksha. While Dharma, Artha, and Moksha have historically held elevated positions, Kama's significance has been marginalized over time. Originally an autonomous pillar akin to the other three, Kama underwent censorship and degradation,

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Shevtsova, Maria. "Interculturalism, Aestheticism, Orientalism: Starting from Peter Brook's Mahabharata." Theatre Research International 22, no. 2 (1997): 98–104. http://dx.doi.org/10.1017/s0307883300020502.

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The criticism of ‘intercultural’ theatre in general, and Peter Brook's Mahabharata in particular, that was spearheaded by Rustom Bharucha in Theatre and the World, has taken firm hold in the Anglo-American academy and especially in Britain. Bharucha's critique of Eurocentric appropriation of non-western cultures (although the word ‘plundering’ might be more precise for his argument) is the mainstay of his attack on interculturalism, whether theorized by Richard Schechner or, in Bharucha's view, epitomized in performance by Brook's production. Schechner is understandably Bharucha's central refe

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Bacquet, Gaston. "Towards a Decolonization of Classroom Practices in Chilean Higher Education - A Suggested Framework." International Journal of Education and Literacy Studies 9, no. 4 (2021): 16. http://dx.doi.org/10.7575/aiac.ijels.v.9n.4p.16.

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Higher-education classroom practices in Chile have historically followed the Eurocentric model in which the student is an ‘empty vessel’ and the instructor the one who fills it. This has led to the perpetuation of a specific model of knowledge creation and transmission that has historically ignored both non-Western cultures and knowledges but has also neglected attempts at developing practices that might foster greater critical thinking skills or that view education as a way of increasing consciousness, advocating social changes and challenging inequalities present in the classroom. Drawing on

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Abdou, Ehaab Dyaa, and S. J. Adrienna Joyce. "Anti-Blackness and Orientalism in Quebec and Manitoba Ancient History Curricula." Journal of the Canadian Association for Curriculum Studies 18, no. 1 (2020): 47–48. http://dx.doi.org/10.25071/1916-4467.40493.

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Although Canada is often portrayed as a multicultural, benevolent, liberal society, the experiences of Black peoples, Indigenous peoples and Peoples of Colour living in Canada point to the problematic of ongoing anti-Black racism, Indigenous erasures and anti-immigrant sentiments, while perpetuating White Eurocentric dominance. Research demonstrates that schools and school curricula play an important role in perpetuating these problems (e.g., Abdou, 2017; Calderon, 2014; Poole, 2012). But how might curricula and available teaching resources specifically be contributing to Canada’s underlying n

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Rao, Rahul. "Recovering Reparative Readings of Postcolonialism and Marxism." Critical Sociology 43, no. 4-5 (2016): 587–98. http://dx.doi.org/10.1177/0896920516630798.

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This article offers critical readings of two works that are symptomatic of a troubling repudiation of postcolonialism and Marxism by each other. Locating itself within the subfield of postcolonial international relations, John Hobson’s The Eurocentric Conception of World Politics (2012) dismisses Marx as imperialist and Lenin (and various forms of neo-Marxism) as Eurocentric. Vivek Chibber’s Postcolonial Theory and the Specter of Capital (2013) renews the Marxist attack on postcolonialism, ironically casting subaltern studies as a form of orientalism. I argue that the relative lack of attentio

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Jamil, Asyiqah Binti Mohamad, and Asilatul Hanaa Binti Abdullah. "Decolonization of Feminism in the Malayan Nationalist Movement: A Case Study of Ibu Zain and Shamsiah Fakeh." Muslim Politics Review 1, no. 2 (2022): 227–42. http://dx.doi.org/10.56529/mpr.v1i2.62.

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The misrepresentation of Southeast Asians throughout history was often the results of the White Man’s burden doctrine practiced by Western colonialists, which clouded their perceptions of Southeast Asians, resulting in claims that Southeast Asians were inferior. This Eurocentric idea has distorted the representation of colonized nations in general. However, the worst Eurocentric fallacy is regarding Muslim women in Southeast Asia. They were not only misrepresented but also intimidated by the patriarchal nature of orientalism. Muslim women were, and indeed often still are, viewed as vulnerable

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