Journal articles: 'Orientalism India India'

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Das, Runa. "A Post-colonial Analysis of India–United States Nuclear Security: Orientalism, Discourse, and Identity in International Relations." Journal of Asian and African Studies 52, no. 6 (October 15, 2015): 741–59. http://dx.doi.org/10.1177/0021909615609940.

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This article uses Edward Said’s post-colonial framework to analyze India–United States (US) nuclear security relations in the post-Cold War period as a clash of US Orientalism and India’s nuclear sovereignty as a key marker of India’s post-colonial essence. Through an analysis of the discourses of India and the US with regard to India’s May 1998 detonation and the 123 Agreement, it explores the following questions: To what extent has America’s security relationship with India been characterized by Orientalist discourses? Does the revision of the US post-9/11 security relationship with India as evidenced through the 123 Agreement indicate continuity or change in America’s Orientalist discourses vis-à-vis the nuclear policies of the Indian state? How has this shaped India’s nuclear nationalism? In exploring these questions, it will be argued that US security discourses reflective of Orientalism have constructed India along Orientalist lines; have structured US security policies towards the nuclear strategies of the Indian state (thereby consolidating India’s nuclear nationalism); and, that the revision of the US security relationship with India post-9/11 shows a continuity of America’s Orientalism towards the Indian state and its nuclear program. The article concludes with an analysis of the implications of Orientalism on South Asian security/International Relations.

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Karácsony, Noémi. "The Sound of India In Maurice Delage’s Quatre Poèmes Hindous." Studia Universitatis Babeş-Bolyai Musica 65, no. 2 (December 21, 2020): 277–96. http://dx.doi.org/10.24193/subbmusica.2020.2.18.

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"French composer and pianist Maurice Delage wrote several significant works inspired by his personal contact with the Orient. His travels to India inspired Delage to use innovative sound effects in his compositions, as well as to require his performers to adapt their vocal or instrumental technique to obtain the sound desired by the composer. His representation of the Orient is not a mere evocation of the Other, as is the case with most orientalist works, rather it reflects the composer’s desire to endow Western music with the purity, strength, and vivid colors which he discovered and admired in Indian music. The present paper presents the historical and artistic background which inspired and influenced Delage, the relationship between France and India in the early 20th century and reveals the composer’s idealistic point of view regarding India, its culture, and its music. The analysis focuses on the mélodie cycle Quatre poèmes hindous, composed between 1912 and 1913, striving to reveal the Indian influences in the work of Delage and the way orientalism is represented in French music from the first decades of the 20th century. Keywords: orientalism, France, India, 20th century, Maurice Delage"

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Brown, Stewart J. "William Robertson, Early Orientalism and the Historical Disquisition on India of 1791." Scottish Historical Review 88, no. 2 (October 2009): 289–312. http://dx.doi.org/10.3366/e0036924109000870.

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In 1791, the celebrated Scottish historian, William Robertson, published his final work, An Historical Disquisition concerning the Knowledge which the Ancients had of India, in which he explored the commercial and cultural connections of India and the West from ancient times to the end of the fifteenth century. This article considers Robertson's Historical Disquisition within the contexts of the Scottish Enlightenment, the early British ‘orientalist’ movement, and the expansion of British dominion in India. It argues that while the work reflected the assumptions and approaches of the British orientalist school, Robertson – sensitive to criticisms that his previous History of America had been too dismissive of Amerindian cultures – went further than many orientalists in his positive portrayal of Indian culture and his opposition to an interventionist imperial policy. Indeed, the work was largely directed to preserving the ancient and sophisticated Indian civilisation from Western cultural imperialism. The article further suggests that Robertson's favourable view of what he perceived as monotheist beliefs underlying ‘classical’ Hinduism reveals much about his own religious attitudes as a clergyman and leader of the ‘moderate’ party in the Church of Scotland. His history of India would be under-valued in Britain (despite its large sales), in large part because his apology for Hinduism and his critique of Christian missions ran counter to the rising tide of the evangelical revival. However, it had a considerable role in promoting interest in India on the European continent, and it represented one of the more significant achievements of the late Scottish Enlightenment

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Karácsony, Noémi, and Mădălina Dana Rucsanda. "Influences of Classical Indian Music in Albert Roussel’s Evocations." Studia Universitatis Babeş-Bolyai Musica 66, no. 1 (June 30, 2021): 125–41. http://dx.doi.org/10.24193/subbmusica.2021.1.09.

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"An important figure of early 20th century music, the French composer Albert Roussel was deeply influenced by his encounter with India, which led to the composition of several orientalist works. The present paper aims to disclose the influences of classical Indian music in the orchestral work Evocations. Despite the Impressionist sound of the musical discourse, a careful analysis reveals the incorporation of several scalar structures in which Hindu rāgas can be recognized. Roussel goes beyond the musical representation of India: his goal is not the creation of a musical work with powerful oriental sound, but the evocation of the impact this encounter had on his creation. Situated at the crossroad of several stylistic orientations, Roussel incorporates Impressionist, Neo-classical and Post-romantic influences in rigorously devised structures, aiming to create an unusual and novel sound. Keywords: Albert Roussel, orientalism, Impressionism, India, rāga "

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Karim, Mutiah, and Prayudias Margawati. "The Concept of The Other as Constructed in Bharati Mukherjee's 'Desirable Daughters'." Rainbow: Journal of Literature, Linguistics and Cultural Studies 9, no. 1 (April 30, 2020): 49–62. http://dx.doi.org/10.15294/rainbow.v9i1.38067.

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Dichotomy of the West and the East has become an issue after colonial era ended. The colonized countries such as India are seen as inferior to the Western countries—European countries and America. Moreover, according to Orientalism by Edward Said, the Westerners regard the East as The Other. This study aimed to explain (1) the concept of The Other as constructed in Mukherjee’s Desirable Daughters and (2) how it affects the personality of the main characters. Observation sheets were used as research instrument and the data were obtained from library research. This qualitative descriptive study employed Orientalism theory by Edward Said in analyzing the data. It is found that the concept of The Other in Mukherjee’s Desirable Daughters are constructed on three (3) keys which are (1) Westerners perspective on Indian people as well as Indian perspective on the Westerners, (2) the otherness of India, (3) and the imagery of India. Meanwhile, the construction of The Other has affected the main characters’ personality. From the construction of The Other, Indian are seen as inferior, powerless, poor, restricted, and traditional. It shows that Western hegemony can even change people’s personality and how they think about their identity. Keywords: concept, desirable daughters, orientalism, the other

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Morrison, Alexander. "“Applied Orientalism” in British India and Tsarist Turkestan." Comparative Studies in Society and History 51, no. 3 (June 26, 2009): 619–47. http://dx.doi.org/10.1017/s0010417509000255.

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Writing in 1872, Sir Alfred Lyall, Governor of the North-Western Provinces of British India, was talking about the reluctance amongst many of the old Muslim scholarly class of North India to embrace the modern, enlightened learning of the West. For Lyall, to be an “Orientalist” was to be one of those Anglo-Indian advocates of state support for “Oriental Learning”—the study of Arabic, Persian, and Sanskrit—in the tradition established by Warren Hastings and Sir William Jones, who had been worsted by the “Anglicists” led by Lord Macaulay in 1835. To adopt the meaning popularized by Edward Said, we might say that while Lyall makes a classic “Orientalist” judgment about the value of Eastern civilization, he is also making an observation about the relationship between knowledge and power that still resonates today. Lyall is consciously echoing Macaulay's notorious statement, “A single shelf of a good European Library was worth the whole literature of India and Arabia,” which has often been taken as a byword for the arrogance of Europeans confronted with an Orient to which they felt themselves superior. The obvious point is that Macaulay had no interest in Oriental knowledge or knowledge of the Orient: he was not an Orientalist at all. Perhaps this is why Said dealt with him only tangentially.

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Mallampalli, Chandra. "Escaping the Grip of Personal Law in Colonial India: Proving Custom, Negotiating Hindu-ness." Law and History Review 28, no. 4 (October 4, 2010): 1043–65. http://dx.doi.org/10.1017/s0738248010000763.

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Postcolonial perspectives on India's past have tended to focus on representations, which served the purpose of colonial domination. The view, for instance, that Indian society is fundamentally constituted by caste or religion legitimated the supposedly secular or neutral system of governance introduced by the British. Building upon Edward Said's Orientalism (1978), scholars have suggested that some of our most widely held assumptions about Indian society were more rooted in an imperial worldview than in real social experiences of Indians. The attempt of colonial administrators to understand and govern India through the study of ancient texts formed the basis of an Indian variety of Orientalism. How colonial courts deployed this text-based knowledge in relation to the actual practices of religious “communities” is the central focus of this essay.

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Mukherjee, Dhrubodhi, and Dalia Chowdhury. "What do the flyers say? Embedded ‘Orientalist’ constructions in social work study abroad programs in the United States." International Social Work 57, no. 6 (June 13, 2012): 576–89. http://dx.doi.org/10.1177/0020872812441644.

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We conducted qualitative content analysis, using the theoretical lens of Edward Said’s concept of Orientalism, of nine study abroad flyers to India and Egypt sponsored by social work schools in the United States. We show that the promotional content of these flyers cater to Orientalist biases; we recommend measures to amend it.

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WILLIAMSON, GEORGE S. "THE LOST WORLDS OF GERMAN ORIENTALISM." Modern Intellectual History 9, no. 3 (November 2012): 699–711. http://dx.doi.org/10.1017/s1479244312000261.

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The opening lines of Franz Delitzsch's Babel und Bibel (1902, 195) offer an unusually frank confession of the personal and psychological motives that animated German orientalism in the nineteenth and early twentieth centuries. For Delitzsch and countless others like him, orientalist scholarship provided an opportunity not just to expand their knowledge of the Near East and India, but also to explore the world of the Bible and, in doing so, effect a reckoning with the religious beliefs of their childhoods. In German Orientalism in the Age of Empire, Suzanne Marchand opens up this scholarly world, exploring the criss-crossing forces and interests that shaped it, while effecting her own reckoning with orientalism as a historical and historiographical phenomenon.

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Peabody, Norbert. "Tod's Rajast'han and the Boundaries of Imperial Rule in Nineteenth-Century India." Modern Asian Studies 30, no. 1 (February 1996): 185–220. http://dx.doi.org/10.1017/s0026749x0001413x.

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This essay concerns the labile boundary between the familiar and the exotic in an early nineteenth-century Orientalist text, entitled Annals and Antiquities of Rajast'han, by James Tod. Written by the first British political agent to the western Rajput states, Tod's Rajast'han, particularly the several chapters he devoted to the so-called ‘feudal system’ of Rajasthan, remained implicated in colonial policy toward western India for over a century. By situating Tod's Rajast'han in the specific circumstances in which it was written and then tracing the fate of that text against a historical background, this essay aims to restore an open-ended, historical sensibility to studies on Orientalism that most critics of Orientalist writing have ironically forfeited in their laudable efforts to restore history to the indigenous peoples who have been the objects of Orientalist discourse.

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Siber, Mouloud, and Bouteldja Riche. "Native Mis/Rule and ‘Oriental Despotism’ in Alexandre Dumas’s Adventures in Algeria (1846) and Rudyard Kipling’s From Sea to Sea, Letters of Travel (1889)." Asian Journal of Humanity, Art and Literature 1, no. 2 (December 31, 2014): 71–76. http://dx.doi.org/10.18034/ajhal.v1i2.284.

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Borrowing concepts from Edward Said’s Orientalism (1978), this article argues that Rudyard Kipling holds the same views on native rule in India as Alexandre Dumas does on Algerian structures of government. Both regard native rule as a paradigm of ‘Oriental despotism,’ which Orientalist scholars attribute to Oriental structures of power. Dumas asserts that Algerians owe their ‘misgovernment’ to the political influence of their late Turkish conqueror. Kipling contrasts native ‘misrule’ with enlightened British rule in order to legitimate British encroachment in India. Besides, both agree that native misgovernment fosters the spread of corruption and violence among their subjects.

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Parray, Tauseef Ahmed. "Images of the Prophet Muhammad in English Literature." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 125–28. http://dx.doi.org/10.35632/ajiss.v36i4.666.

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‘Literary Orientalism’, a significant and fast-emerging sub-genre, is simply defined as “the study of the (mis)representation of Islam and Muslims in the English (literary) works.” In this field, one of the prominent Muslim writers from India is Abdur Raheem Kidwai (Professor of English, and Director, K.A. Nizami Centre for Quranic Studies, Aligarh Muslim University, India). Some of his previous works in this genre include Orientalism in Lord Byron’s Turkish Tales (1995); The Crescent and the Cross (1997); Stranger than Fiction (2000); Literary Orientalism (2009); Believing and Belonging (2016); and Orientalism in English Literature (2016). To download full review, click on PDF.

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Svendsen, Amalie Due. "Representations of the East: Orientalism in Emily Eden’s Travel Writing." Leviathan: Interdisciplinary Journal in English, no. 2 (March 15, 2018): 60–70. http://dx.doi.org/10.7146/lev.v0i2.104691.

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The publication of Orientalism by Edward W. Said in 1978 gave rise to a new area of studies examining how representations of the East were influenced by an Orientalist discourse, which functioned to maintain and justify Western hegemony. Emily Eden’s letters from her travels in Colonial India are examples of such representations, as they depict her meeting with and perception of the colonial Other. I argue that Eden’s writing displays Orientalism, as she tends to dissociate herself from the Indians through othering, in order to preserve her national identity. However, Eden’s letters are distinguished from other Orientalist travel writing in the sense that she does not articulate justification of Western superiority. Thus, I argue, that the Orientalist discourse demonstrated in Eden’s letters serves the personal purpose of self-definition rather than the political purpose of justifying colonial rule.

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KAPILA, SHRUTI. "Race Matters: Orientalism and Religion, India and Beyond c. 1770–1880." Modern Asian Studies 41, no. 3 (January 11, 2007): 471–513. http://dx.doi.org/10.1017/s0026749x06002526.

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In tracing the history of the concept of race, this article revises the conventional view that race acquired significance only after the mid-nineteenth century in colonial India. Instead, it situates the history of race in the connected realms of enlightenment science in both the metropolitan and colonial worlds and in the public sphere of Indian print culture. From the 1770s onwards the emerging ‘science’ of race was intimately related to orientalism and was salient for civilisational concepts, above all, religion. Precisely because it was a capacious concept that encompassed both cultural and biological ideas, race became an inescapable category for world-comparative distinctions between human types and religions, but it also held implications for the role of empire. Phrenology was a popular dimension of this set of ideas and found votaries among both imperial and also Indian literati of radical, conservative and liberal political opinions. The Calcutta Phrenological Society became an active site of debate on these issues. Yet in the popular realm of vernacular print culture analogous notions of physical typology and distinction (particularly samudrikvidya) remained distant from such concerns. As a form of ‘insurgent knowledge’ samudrikvidya was part of the techniques for the reconstitution of an Indian selfhood. Race then was not only a powerful concept, but also one that was remarkably mutable in its meanings and uses from the eighteenth century onwards.

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NICHOLSON, RASHNA DARIUS. "From India to India: The Performative Unworlding of Literature." Theatre Research International 42, no. 1 (March 2017): 5–19. http://dx.doi.org/10.1017/s0307883317000037.

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World literature has recently been critiqued for its normative, world-making force and, not unrelatedly, for its genealogical ties to orientalism. This article shifts the focus in world literature from the ‘world’ to the ‘literature’ by suggesting that within a nexus of politics, religion and knowledge production, the stylistic requirements of literature were fundamental to the reification of numerous performative modes that were not predicated exclusively on language's semantic dimensions. Literature, as a ‘vanishing mediator’, thus enabled not only translations but also comparative valuations – philological, mythological and racial – of entire cultures in an unethical epistemological encounter. Through the examination of the circuitous route of the Sāvitrī myth, which was translated from Sanskrit into Italian, English, French and German as ‘dramatic literature’, and finally to Gujarati as a play for theatrical production, this article uncovers performance's potential to problematize the figuring of text as world-encompassing entity.

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DODSON, MICHAEL S. "CONTESTING TRANSLATIONS: ORIENTALISM AND THE INTERPRETATION OF THE VEDAS." Modern Intellectual History 4, no. 1 (March 8, 2007): 43–59. http://dx.doi.org/10.1017/s147924430600103x.

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This essay examines the contested grounds of authorization for one important orientalist project in India during the nineteenth century – the translation of the ancient Sanskrit Ṛg Veda, with a view to highlighting the ultimately ambiguous nature of the orientalist enterprise. It is argued that Europeans initially sought to validate their translations by adhering to Indian scholarly practices and, in later decades, to a more “scientific” orientalist–philological practice. Indian Sanskrit scholars, however, rather than accepting such translations of the Veda, and the cultural characterizations they contained, instead engaged critically with them, reproducing a distinctive vision of Indian civilization through their own translations into English. Moreover, by examining the diverse ways in which key concepts, such as the “fidelity” of a translation, were negotiated by Europeans and Indians, this essay also suggests that intellectual histories of the colonial encounter in South Asia should move beyond debates about colonial knowledge to more explicitly examine the contexts of knowledgeable practices.

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Ahmad, Aijaz. "Between Orientalism and Historicism: Anthropological Knowledge of India." Studies in History 7, no. 1 (February 1991): 135–63. http://dx.doi.org/10.1177/025764309100700106.

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Foltz, Richard. "Muslim "Orientalism" in medieval travel accounts of India." Studies in Religion/Sciences Religieuses 37, no. 1 (March 2008): 81–95. http://dx.doi.org/10.1177/000842980803700105.

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Since the late 1970s the term "orientalism" has most often been used to assert the existence of an exoticised, romanticised and often hegemonic European view of the non-Western Other. A similar approach can be seen in travelogues of India written by Middle Eastern and Central Asian Muslims during the pre-modern period. This observation suggests that such approaches to the Other are not unique to Europeans, but may be characteristic of hegemonic cultures in general.

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Peers, Douglas M. "‘Those Noble Exemplars of the True Military Tradition’; Constructions of the Indian Army in the Mid-Victorian Press." Modern Asian Studies 31, no. 1 (February 1997): 109–42. http://dx.doi.org/10.1017/s0026749x00016954.

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This paper is directed first at identifying where and by whom military influences or topics manifested themselves in the periodical pressŉs coverage of India in the period up to the Indian Rebellion. How such manifestations changed over time, as well as the convergence of Anglo-Indian and British newspapers and magazines on Indian topics, will form an important component of this study. Stemming from these initial enquiries, I will further suggest that the model often employed to comprehend such representations —namely ‘orientalism’ —is, as it is often configured, too simplistic and reductionist to account for all the forces at work in the production of images of India. Instead, the mid-Victorian image of India was produced by a very fractured discourse. Racial stereotypes and affirmations of British superiority were certainly to the forefront, but these were frequently inflected by quite separate agendaŉs, such as the military's pursuit of political and professional status and influence, publishers’ search for profits, and the quest for suitable middle-class role models. Moreover, it was a discourse constrained by the dominant contemporary literary conventions and tropes, notably the historical romance in fiction and didacticism in history and biography. Yet there is one strand that runs through these various agendas and literary strategies and that is the one provided by the Indian army. India was by the third decade of the nineteenth-century as much a military as it was a commercial site. In 1850, the then reigning governor-general, Lord Dalhousie, was reminded by John Lawrence of this fact when the latter insisted that ‘public opinion is essentially military in India. Military views, feelings and interests are therefore paramount’.

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Khan, Maryam Wasif. "Enlightenment Orientalism to Modernist Orientalism: The Archive of Forster’s A Passage to India." MFS Modern Fiction Studies 62, no. 2 (2016): 217–35. http://dx.doi.org/10.1353/mfs.2016.0027.

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Rajan, Rajeswari Sunder. "After 'Orientalism': Colonialism and English Literary Studies in India." Social Scientist 14, no. 7 (July 1986): 23. http://dx.doi.org/10.2307/3517248.

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Tautz, Birgit, and Kamakshi P. Murti. "India: The Seductive and Seduced "Other" of German Orientalism." German Quarterly 75, no. 1 (2002): 109. http://dx.doi.org/10.2307/3072701.

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Goebel, Rolf J., and Kamakshi P. Murti. "India: The Seductive and Seduced "Other" of German Orientalism." German Studies Review 24, no. 3 (October 2001): 651. http://dx.doi.org/10.2307/1433460.

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Banaji, Shakuntala. "Vigilante Publics: Orientalism, Modernity and Hindutva Fascism in India." Javnost - The Public 25, no. 4 (May 23, 2018): 333–50. http://dx.doi.org/10.1080/13183222.2018.1463349.

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Ben Pazi, Hanoch. "Rosenzweig between East and West: Restoration of India and China in The Star of Redemption." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 362–78. http://dx.doi.org/10.22363/2313-2302-2020-24-3-362-378.

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This article will present Franz Rosenzweig's attitude toward the religions and cultures of East Asia, and his philosophical response to the trend of German Orientalism, and especially to Martin Buber’s Ecstatic Confessions . Rosenzweig's references to India and China appeared systematically in the first book of the Star of Redemption , once for the analysis of metaphysics, second for the account of metalogic, and the third time as part of the discussion of meta-ethics. A close look at Rosenzweig’s treatment of the cultures and religions of India and China in The Star of Redemption might lead a reader, even a careful one, to the conclusion that he did not seriously regard the dialogue between East and West as having any special significance. However, in this article I will ask to reevaluate the place of Indian and Chinese religions in the Star of Redemption , under Buber’s influence. The cultural elements of Indian and Chinese mythologies contribute to the religious development of humanity - and take a significant part in the development of the religions of revelation and the course of redemption.

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Farrell, Gerry. "Reflecting surfaces: the use of elements from Indian music in popular music and jazz." Popular Music 7, no. 2 (May 1988): 189–205. http://dx.doi.org/10.1017/s0261143000002750.

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In this article I explore the manner in which elements from a non-Western music appear in pop music and jazz. The music under discussion is that of the Indian subcontinent and the classical music of North India in particular. The essay covers references to Indian music in pop, rock and jazz from the sixties to the present day but concentrates mainly on the sixties and seventies, and, in the world of pop, on the music of the Beatles. The influence of orientalism on Western music is not a recent phenomena, as Reck (1985) notes, but its appearance in pop during the sixties meant that it reached a larger audience than ever before.

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Satapathy, Amrita. "The Politics of Travel: The Travel Memoirs of Mirza Sheikh I’tesamuddin and Sake Dean Mahomed." Studies in English Language Teaching 8, no. 1 (February 24, 2020): p66. http://dx.doi.org/10.22158/selt.v8n1p66.

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Representation of the East in 18th century western travel narratives was an outcome of a European aesthetic sensibility that thrived on imperial jingoism. The 18th century Indian travel writings proved that East could not be discredited as “exotic” and “orientalist” or its history be judged as a “discourse of curiosity”. The West had its share of mystery that had to be unravelled for the curious visitor from the East. Dean Mahomed’s The Travels of Dean Mahomed is a fascinating travelogue cum autobiography of an Indian immigrant as an insider and outsider in India, Ireland and England. I’tesamuddin’s The Wonders of Vilayet is a travel-memoir that addresses the politics of representation. These 18th century travelographies demystify “vilayet” in more ways than one. They analyse the West from a variety of tropes from gender, to religion and racism to otherness and identity. This paper attempts a comparative analyses of the two texts from the point of view of 18th century travel writing and representations through the idea of journey. It seeks to highlight the concept of “orientalism in reverse” and show how memoirs can be read as counterbalancing textual responses to counteract dominant western voices.

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Powers, David S. "Orientalism, Colonialism, and Legal History: The Attack on Muslim Family Endowments in Algeria and India." Comparative Studies in Society and History 31, no. 3 (July 1989): 535–71. http://dx.doi.org/10.1017/s0010417500016030.

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One of the earliest and most highly developed areas of orientalist scholarly production was the study of Islamic law. Modern western investigation of Islamic law emerged during the era of European colonial expansion, and the first studies of the subject were written by citizens of the colonial powers, many of whom had lived in the colonies for extended periods. These men produced the first translations of legal texts, the first studies of individual legal institutions, and the first comprehensive studies of Islamic law, thereby laying the foundations for the modern discipline of Islamic legal history. Surprisingly, students of orientalism have devoted little attention to the colonials'viewsof Islamic law—that is, to the attitudes and assumptions that underlay their writings and interpretations—or to the impact of those views on the development of Islamic legal studies as a discipline.

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PARTHA, M. "Western Orientalism and the Construction of Nationalist Art in India." Oxford Art Journal 18, no. 1 (January 1, 1995): 140–43. http://dx.doi.org/10.1093/oxartj/18.1.140.

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Zavhorodnii, Yu. "Nietzsche’s India as a Philosophical and Nonacademic Version of Orientalism." World of the Orient 2020, no. 1 (March 30, 2020): 77–96. http://dx.doi.org/10.15407/orientw2020.01.077.

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Jones, Kenneth W. "Ungoverned imaginings, James Mill's history of British India and orientalism." History of European Ideas 17, no. 6 (November 1993): 793–94. http://dx.doi.org/10.1016/0191-6599(93)90107-2.

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Goodchild, P. "Orientalism and Religion: Postcolonial Theory, India and the 'Mystic East'." Religion 30, no. 3 (July 2000): 300–302. http://dx.doi.org/10.1006/reli.2000.0252.

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Scherer, Frank F. "UFA Orientalism. The “Orient” in Early German Film: Lubitsch and May." CINEJ Cinema Journal 1 (October 6, 2011): 89–98. http://dx.doi.org/10.5195/cinej.2011.24.

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Fantastic images of the exotic pervade many early German films which resort to constructions of “Oriental” scenes. Stereotypical representations of China, India, Babylon, and Egypt dominate the Kino-screens of Weimar Germany. These films were produced in the UFA studios outside Berlin by directors such as Ernst Lubitsch (Sumurum/ One Arabian Night, 1920; Das Weib des Pharaos/The Love of Pharaoas 1922) and John May (Das Indische Grabmal/ The Indian Tomb, 1921). Yet, where recent observers resist the use of a postcolonial perspective it becomes difficult to assess the cinematographic exoticism of post-WWI Germany.This essay, therefore, offers both a discussion of Edward Said’s ‘Orientalism’and a psychoanalytical thesis on the concealment and supposed healing of post-1918 Germany’s national narcissistic wounds by emphasizing Eurocentric difference in its filmic representations of the Orient.

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Birgani, Shiva Zaheri, and Maryam Jafari. "Arundhati Roy’s The God of Small Things (TGST): Diaspora." SIASAT 4, no. 2 (April 28, 2020): 7–15. http://dx.doi.org/10.33258/siasat.v4i2.51.

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This paper attempts to analyze the mentioned novel based on postcolonial studies in Arundhati Roy's The God of Small Things. The concepts that can be mentioned in this novel are history, diaspora, hybridity, the role of women in Indian society, globalization, resistance and orientalism. These concepts are used from postcolonial theorists, Homi K. Bhabha . Colonization is a period of time. This is history itself. In developing the dominance of colonization, writers played a main role. Knowledge and power are the dominating themes that over-rule the deep nature of imperialism and literature. These themes indicate the superior literature, culture and tradition as the standard form of acceptance. Colonization is a period of time. This is history itself. In the result of the colonization, the migration and transition were not avoidable issues. Therefore, in this displacement, the new identity has been made. People’s customs, cultures and beliefs are mixed with colonizers’ unconsciously. India is a multicultural country. There are many various cultures in this country. And also during the colonization and the dominance of Britain over India, the changes were made in its customs and cultures. Arundhati Roy is an Indian writer and female activist.

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Birgani, Shiva Zaheri, and Maryam Jafari. "Arundhati Roy’s The God of Small Things (TGST): Diaspora." SIASAT 5, no. 2 (April 28, 2020): 7–15. http://dx.doi.org/10.33258/siasat.v5i2.51.

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This paper attempts to analyze the mentioned novel based on postcolonial studies in Arundhati Roy's The God of Small Things. The concepts that can be mentioned in this novel are history, diaspora, hybridity, the role of women in Indian society, globalization, resistance and orientalism. These concepts are used from postcolonial theorists, Homi K. Bhabha . Colonization is a period of time. This is history itself. In developing the dominance of colonization, writers played a main role. Knowledge and power are the dominating themes that over-rule the deep nature of imperialism and literature. These themes indicate the superior literature, culture and tradition as the standard form of acceptance. Colonization is a period of time. This is history itself. In the result of the colonization, the migration and transition were not avoidable issues. Therefore, in this displacement, the new identity has been made. People’s customs, cultures and beliefs are mixed with colonizers’ unconsciously. India is a multicultural country. There are many various cultures in this country. And also during the colonization and the dominance of Britain over India, the changes were made in its customs and cultures. Arundhati Roy is an Indian writer and female activist.

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Arnold, David. "Race, place and bodily difference in early nineteenth-century India*." Historical Research 77, no. 196 (May 1, 2004): 254–73. http://dx.doi.org/10.1111/j.0950-3471.2004.00209.x.

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Abstract Changing ideas of race, place and bodily difference played a crucial part in the way in which the British in India thought about themselves, and more especially about Indians, in the half-century leading up to the Mutiny and Rebellion of 1857. But in seeking to make this case, this article aims to do more than merely illustrate the importance of ‘the body’ to the ideology and practice of nineteenth-century colonialism in one of its principal domains. Without, I hope, invoking too crass and simplistic a binary divide, it seeks to restate an argument about colonialism as a site of profound (and physically-grounded) difference. Binary divisions and dichotomous ideas may have passed out of favour of late among historians, with a growing barrage of attacks on Edward Said and Orientalism.1 But even if Orientalism provides an unreliable guide to the complex heterogeneity of imperial history, there is an equal danger that, in reacting so strongly against ideas of ‘otherness’, historians may too readily overlook or unduly diminish the ways in which ideas of difference were mobilized, in ideology and in practice, in the service of an imperial power.

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Fylypovych, Liudmyla O. "Orientalism in the context of Ukrainian mentality." Ukrainian Religious Studies, no. 3 (November 5, 1996): 39–40. http://dx.doi.org/10.32420/1996.3.58.

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Under such a name in Kiev on April 22-23, 1996, a colloquium on problems of Eastern religiosity was held on the basis of the Department of Religious Studies and with the assistance of the UAR. It was attended by academics from academic institutions to research centers, university lecturers and high school students, students, postgraduate students, representatives of eastern religious communities, informational agencies and public organizations. Visitors to the colloquium came from India, Donetsk, Lutsk.

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Kopf, David, and Javed Majeed. "Ungoverned Imaginings: James Mill's the History of British India and Orientalism." Journal of the American Oriental Society 114, no. 1 (January 1994): 130. http://dx.doi.org/10.2307/604992.

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Barendse, R. J. "History, Law and Orientalism under Portuguese Colonialism in Eighteenth-Century India." Itinerario 26, no. 1 (March 2002): 33–60. http://dx.doi.org/10.1017/s0165115300004939.

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The common narrative of the Portuguese state in India from the sixteenth to the eighteenth century is, following contemporaries like Manuel Godinho, that of the four ages of man. The development of the Estado da Índia runs from its birth during the discoveries, via its youth, the ‘golden age’ (ranging from roughly 1500 to 1520) through its maturity or, to stick with the age metaphors, its ‘silver age’ from c. 1520 to 1570 to senility, or ‘age of decline’. The decline is a long one though: now generally considered to start in 1570 and covering the following two centuries. And one may well wonder whether ‘decadênria’ is truly the appropriate way to approach such a long period.

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Fraser, Robert, and Javed Majeed. "Ungoverned Imaginings: James Mill's 'The History of British India' and Orientalism." Yearbook of English Studies 24 (1994): 363. http://dx.doi.org/10.2307/3507965.

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Cole, Juan R. I. "Mirror of the world: Iranian “orientalism” and early 19th‐century India." Critique: Critical Middle Eastern Studies 5, no. 8 (March 1996): 41–60. http://dx.doi.org/10.1080/10669929608720081.

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Asher, R. E. "The Madras School of Orientalism: Producing knowledge in colonial South India." Historiographia Linguistica 37, no. 1 (May 1, 2010): 226–29. http://dx.doi.org/10.1075/hl.37.1/2.13ash.

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Nahaboo, Zaki. "Subverting orientalism: political subjectivity in Edmund Burke's India and liberal multiculturalism." Citizenship Studies 16, no. 5-6 (August 2012): 587–603. http://dx.doi.org/10.1080/13621025.2012.698483.

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Rietzler, Katharina. "Counter-imperial orientalism: Friedrich Berber and the politics of international law in Germany and India, 1920s–1960s." Journal of Global History 11, no. 1 (February 8, 2016): 113–34. http://dx.doi.org/10.1017/s1740022815000376.

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AbstractThe most trenchant critiques of Western international law are framed around the legacy of its historic complicity in the imperial project of governing non-European peoples. International law organized Europe and its ‘others’ into a hierarchy of civilizational difference that was only ever reconfigured but never overturned. But when analysing the complex relationship between international law and imperialism the differences within Europe – as opposed to a dyadic opposition of Europe versus the ‘rest’ – also matter. Within the historical and political constellations of the early and mid twentieth century, German difference produced a set of arguments that challenged dominant discourses of international law by posturing as anti-imperialist critique. This article focuses on the global career of Friedrich Berber (1898–1984), who, as a legal adviser in Nazi Germany and Nehru’s India, was at the forefront of state-led challenges to liberal international law. Berber fused notions of German civilizational superiority with an appropriation of Indian colonial victimhood, and pursued a shared politics of opposition. He embodied a version of German–Indian entanglement which did not abate after the Second World War, emphasizing the long continuities of empire, power differentials, civilizational hierarchies, and developmental logics under the umbrella of international law.

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Mueller, Katja. "The Eickstedt Archive: German Anthropology in Colonial India." Indian Historical Review 45, no. 2 (December 2018): 213–32. http://dx.doi.org/10.1177/0376983617747995.

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The Eickstedt archive is an inventory of a German anthropologist’s perception of India of the 1920s through photographs and written accounts. His understanding forms the leitmotif of this reading of the archive, which as such is a reading along the grain. This article attempts to locate the archive’s rationale, which vacillates between expectations of the ‘primitive other’ and a rising racial anthropology. Exploring the relationship between the archive’s content and the context allows one to trace the intentions and preoccupations that influenced the archive, without neglecting the agency of the photographic subjects. Juxtaposing the archive and the published accounts as well as the related artefact collection further substantiates that the archive is constituted by the multiple influences of German anthropology of the 1920s, a conventional nationalism, and European orientalism.

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Spear, Jeffrey L., and Avanthi Meduri. "KNOWING THE DANCER: EAST MEETS WEST." Victorian Literature and Culture 32, no. 2 (September 2004): 435–48. http://dx.doi.org/10.1017/s1060150304000580.

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The clean and the proper (in the sense of incorporated and incorporable) becomes filthy, the sought-after turns into the banished, fascination into shame.—Julia Kristeva,The Powers of HorrorTHE HISTORY WE ARE SKETCHINGis one of boundaries double crossed between India and the West and between periods of the South Asian past. On one level our story is about an historical irony, how late nineteenth-century Orientalism resuscitated the romantic mystique of the eastern dancer in the West just as South Indian dancers were being repressed in their homeland by Indian reformers influenced by western mores. Within that history there is another dynamic that is less about crossing than about shifting boundaries, boundaries between the sacred and the profane and their expression in colonial law. We will be looking at these movements and transformations within the context of current scholarship that is historicizing even those elements of Indian culture conventionally understood to be most ancient and unchanging.

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Singleton, Brian. "K. N. Panikkar's Teyyateyyam: Resisting Interculturalism Through Ritual Practice." Theatre Research International 22, no. 2 (1997): 162–69. http://dx.doi.org/10.1017/s0307883300020563.

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Indian theatre practice under British colonial rule was marked by differing strategies of resistance: agit-prop drama to promote social and political reform; the preservation of classical dance as cultural heritage; and the continuing practice of folk rituals in rural areas outwith the immediate control of the colonial authorities. Postindependence India, however, has witnessed those ‘deviant’ practices of resistance become the dominant ideological performance practices of modern India. Much actor training continued to be modelled on British drama schools such as RADA (Royal Academy of Dramatic Art); classical dances have survived to incorporate certain aspects of western ballet (for example, group sequences in Kathak); and the folk rituals have come increasingly under the microscope of western cultural tourists. Indian theatre practice, therefore, succumbs to the power of the dollar, as western academics and practitioners, with their financial and technological power, act as legitimizing agents for the global recognition of Asian culture. We are at a time when great currency is being attached to the notion of intercultural rejuvenation of home cultures by acts of productive reception with foreign cultures (a more positive definition of the practice by Erika Fischer-Lichte in direct response to Edward Said's charge of cultural colonialism which he terms orientalism). It is worthwhile taking note of how certain forms of modern Indian theatre are resisting intercultural practices, not by refusal or direct opposition, but by theatrical acts of intra-cultural rejuvenation, without the injection of the foreign culture as a serum.

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Gelders, Raf. "Genealogy of Colonial Discourse: Hindu Traditions and the Limits of European Representation." Comparative Studies in Society and History 51, no. 3 (June 26, 2009): 563–89. http://dx.doi.org/10.1017/s0010417509000231.

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In the aftermath of Edward Said's Orientalism (1978), European representations of Eastern cultures have returned to preoccupy the Western academy. Much of this work reiterates the point that nineteenth-century Orientalist scholarship was a corpus of knowledge that was implicated in and reinforced colonial state formation in India. The pivotal role of native informants in the production of colonial discourse and its subsequent use in servicing the material adjuncts of the colonial state notwithstanding, there has been some recognition in South Asian scholarship of the moot point that the colonial constructs themselves built upon an existing, precolonial European discourse on India and its indigenous culture. However, there is as yet little scholarly consensus or indeed literature on the core issues of how and when these edifices came to be formed, or the intellectual and cultural axes they drew from. This genealogy of colonial discourse is the subject of this essay. Its principal concerns are the formalization of a conceptual unit in the sixteenth and seventeenth centuries, called “Hinduism” today, and the larger reality of European culture and religion that shaped the contours of representation.

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Grieve, Gregory Price. "Orientalism and Religion: Postcolonial Theory, India and the "Mystic East". Richard King." Journal of Religion 81, no. 1 (January 2001): 176–77. http://dx.doi.org/10.1086/490813.

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Oddie, Geoffrey A. "'Orientalism’ and British protestant missionary constructions of India in the nineteenth century." South Asia: Journal of South Asian Studies 17, no. 2 (December 1994): 27–42. http://dx.doi.org/10.1080/00856409408723204.

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Journal articles on the topic 'Orientalism India India'

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