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Turner, Bryan. "Edward W. Said: Overcoming Orientalism." Theory, Culture & Society 21, no. 1 (February 2004): 173–77. http://dx.doi.org/10.1177/0263276404041958.
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Chittiphalangsri, Phrae. "The Author in Edward Said’s Orientalism: The Question of Agency." MANUSYA 12, no. 4 (2009): 1–17. http://dx.doi.org/10.1163/26659077-01204001.
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Edward W. Said’s Orientalism has long been celebrated for its ground-breaking analysis of the encounters between Western Orientalists and the Orient as a form of ‘othering’ representation. The success, undeniably, owes much to the use of Foucauldian discourse as a core methodology in Said’s theorisation of Orientalism which allows Said to refer to the massive corpus of Orientalist writings as a form of Orientalist discourse and a representation of the East. However, the roles of Orientalist authors tend to be reduced to mere textual labels in a greater Orientalist discourse, in spite of the fact that Said attempts to give more attention to the Orientalists’ biographical backgrounds. In this article, I argue that there is a need to review the question of agency that comes with Foucauldian discourse. By probing Said’s methodology, I investigate the problems raised by concepts such as “strategic formation,” “strategic location,” and the writers’ imprint. Borrowing Pierre Bourdieu’s sociology, I critique Said’s notion of ‘author’ by applying the question of objectivity/subjectivity raised by Bourdieu’s concepts such as “habitus” and “strategy,” and assess the possibility of shifting the emphasis on “texts” suggested by the use of Foucauldian discourse, to “actions” which are the main unit of study in Bourdieu’s sociology.
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Irfanullah, Gumillar. "Orientalisme Romantis: Imajinasi Tentang Timur Sebelum Edward Said." Jurnal Online Studi Al-Qur'an 11, no. 2 (July 1, 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" — 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, the presumption of Western superiority, and the application of clichéd analytical models for perceiving the Oriental world. As such, Orientalism is the source of the inaccurate, cultural representations that are the foundations of Western thought and perception of the Eastern world, specifically about the region of the Middle East. The principal characteristic of Orientalism is a “subtle and persistent Eurocentric prejudice against Arab–Islamic peoples and their cultureâ€, which prejudice derives from Western images of what is Oriental (cultural representations) that reduce the Orient to the fictional essences of “Oriental peoples†and “the places of the Orientâ€; such cultural representations dominate the communications (discourse) of Western peoples with non–Western peoples. Orientalism proposes that much of the Western study of Islamic civilization was an exercise in political intellectualism; a psychological exercise in the self-affirmation of “European identityâ€; not an objective exercise of intellectual enquiry and the academic study of Eastern cultures. Therefore, Orientalism was a method of practical and cultural discrimination that was applied to non-European societies and peoples in order to establish European imperial domination.
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Schlegel, Johannes. "Edward W. Said (1935–2003), Orientalism (1978)." KulturPoetik 20, no. 2 (October 9, 2020): 261–69. http://dx.doi.org/10.13109/kult.2020.20.2.261.
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Said, Edward W., and James Paul. "Orientalism Revisited: An Interview with Edward W. Said." MERIP Middle East Report, no. 150 (January 1988): 32. http://dx.doi.org/10.2307/3011969.
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Yang, Jae-Hyuk. "Edward W. Said’s Analysis of Orientalism and Representation." Historical Journal 69 (July 31, 2019): 327–55. http://dx.doi.org/10.20457/sha.69.11.
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Valbjørn, Morten. "Forestillinger om Edward Said og Orientalism’s (ikke helt så) store indflydelse på studiet af Mellemøsten." Dansk Sociologi 20, no. 3 (September 3, 2009): 11–31. http://dx.doi.org/10.22439/dansoc.v20i3.3080.
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Mens Saids Orientalism selv er en kritisk meta-studie af ”vestlige forestillinger om Orienten”, har denne artikel til formål at problematisere og nuancere en fremherskende forestilling vedrørende dette værks indflydelse på studiet af Mellemøsten, nemlig at det skulle være svært at overdrive indflydelsen fra Orientalism på Mellemøststudierne (MØS), som nærmest skulle være blevet transformeret af den said’ianske Orientalism-kritik. Artiklens overordnede argument om Edward W. Said og Orientalism’s ikke helt så store indflydelse på studiet af Mellemøsten udvikles i tre skridt, hvor det første har til formål at vise, hvordan det snarere er uden for studiet af Mellemøsten, at Saids indflydelse har været størst. Et af de akademiske felter, hvor Said nærmest har været ignoreret, er derimod orientalistikken, som ellers tildeles størstedelen af bogens opmærksomhed. Hvad MØS angår, er det ganske vist muligt at spore en påvirkning fra Orientalism. Den er imidlertid ikke blot mindre end ofte hævdet, men varierer også betragteligt i både karakter og omfang. Det andet skridt har derfor til formål at identificere karakteren af den said’ianske indflydelse, der viser sig at være ganske kompleks og tvetydig. Det kan således være relevant at sondre mellem indflydelsen fra den said’ianske kritik af MØS og fra kritikken af de said-ianske MØS. Endvidere varierer omfanget af denne indflydelse inden for forskellige dele af MØS. Det tredje skridt består derfor af en sammenligning af den said’ianske påvirkning blandt mellemøstforskere med forskellig disciplinær baggrund og inden for forskellige kultur-institutionelle kontekster.
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Morten Valbjørn: Conceptions about Edward Said and Orientalism’s (Less) Profound Impact on the Study of the Middle East
While Edward Said’s Orientalism is a study of ”Western conceptions of the Orient”, the purpose of this article is to question one of the prevalent conceptions concerning Said’s influence on the study of the Middle East. This article examines the claim that it is hard to exaggerate the impact from Said on the field of Middle East Studies (MES), which is supposed to have been almost transformed by his Orientalism critique. The article concludes that this claim is much of an exaggeration itself. The impact of Orientalism appears more profound in academic fields which are not particularly concerned with the Middle East, and its influence within the study of the Middle East appears rather ambiguous. Thus, it is necessary not only to make a distinction between the impact of the Said’ian critique of MES and of the critique of the Said’ian MES, but also to distinguish between the uneven influence of Said among Middle East scholars with different disciplinary training and from different cultural-institutional contexts.
Key words: Edward Said, Orientalism, Middle East, Middle East Studies, sociology of knowledge, European vs. American academia.
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Egholm Feldt, Jakob. "Orientalisme og Israel – tre skabeloner for orientalisme-receptionen i jødiske studier." Dansk Sociologi 20, no. 3 (September 3, 2009): 77–93. http://dx.doi.org/10.22439/dansoc.v20i3.3083.
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Denne artikel vil følge Edward W. Saids begreb ”orientalisme” inden for et særligt områdestudium. Jødiske studier er ofte dybt politisk og etisk motiverede foruden at være etnisk motiverede i den forstand, at mange forskere er engagerede i jødisk kulturpolitik, ligesom Said var dybt engageret i palæstinensernes politiske sag. Mit spørgsmål vil således være: hvordan har jødiske studier, som områdestudium betragtet, modtaget orientalismebegrebet? Mine grundlæggende antagelser er: 1. Orientalismebegrebets familiaritet med kolonialisme og imperialisme er et problem for jødiske områdestudier, fordi common sense i feltet placerer studiet i en anden kontekst. 2. Problemet er ikke kun begrebsligt/fagligt, men også politisk, fordi jødiske områdestudier helt enkelt har en markant pro-zionistisk profil. Denne politisering er ikke kun ideologisk, men opleves af mange i feltet som eksistentiel/ontologisk pga. Holocaust, og derfor er en eller anden grad af zionisme doxa.
Artiklen viser, at der findes tre skabeloner for orientalisme-receptionen i jødiske studier, som jeg kalder 1. Den kampusradikale, 2. Den postkoloniale og 3. Den historiske. Der argumenteres for, at Saids begreb orientalisme har medvirket til at opløse kultur- og socialanalytiske dikotomier i jødiske studier og dermed har ydet et væsentligt bidrag til området.
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Jakob Egholm Feldt: Orientalism and Israel. Three templates for Orientalism in Jewish Studies
This article analyses Edward Said’s concept of Orientalism in Jewish Studies. Jewish Studies are often highly politically, ethically and ethnically motivated, because many scholars are engaged in Jewish cultural politics just as Said was engaged in the Palestinian national cause. My question in this article is: How has the concept of Orientalism been received in Jewish Studies? My assump-tions are: 1. The familiarity between orientalism, colonialism and imperialism poses a problem for Jewish Studies, because common sense in the field places it in another context. 2. The problem is not only conceptual but also political, in as much as Jewish Studies have a significant Zionist profile. This politicization is not only ideological but also experienced as existential/ontological because of the Holocaust. Thus, a degree of Zionism is doxa in the field.
The article shows that there are three models for using the concept of orientalism in Jewish Studies. I call them: the campus radical, the post-colonial, and the historical. I argue that Said’s concept of orientalism has contributed to dissolving analytical dichotomies in Jewish cultural studies and thus made a significant contribution to the field.
Key words: Said, Israel, Zionism.
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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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Courville, Mathieu E. "Part Lion, Part Wolf." Studies in Religion/Sciences Religieuses 45, no. 3 (July 10, 2016): 415–38. http://dx.doi.org/10.1177/0008429816637637.
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In this essay, I begin by examining arguments concerning “Orientalism” from the work of the late Edward W. Said. I then highlight the way that Kurban Said’s novella Ali and Nino is indebted to this tradition, the author relying upon it in order to create a complex world within a few pages. On the one hand, this novella is a wonderful work of art with which to work out some of Edward Said’s key ideas, and on the other hand, appreciating Edward Said’s key ideas is also crucial for a better appreciation of this novella’s complexity. The second part of the paper focuses on the novella itself, so as to think of Ali and Nino with Edward Said’s critique of Orientalism in the foreground of one’s mind. In conclusion, I not only highlight why this also sheds light on art and literature, religion and politics, history and current affairs, in such a geopolitically important area as the Caucasus as well as elsewhere the world over; I also point out parallels between the Orientalist stereotypes examined in this essay and key ideas from ascetic religious traditions.
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Liu, Mengyu. "An Analysis of the Tendency of Orientalism in “Shooting an Elephant”." Asian Journal of Social Science Studies 7, no. 3 (March 28, 2022): 68. http://dx.doi.org/10.20849/ajsss.v7i3.1040.
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Edward Said in his markedly innovative work Orientalism illustrates a prevalent Western tradition of prejudice against the Eastern world. There is an arbitrary and fictitious line between the Occident and the Orient in which the former has the privilege of defining and reconstructing the latter based on its stereotype and preconception. Orientalism is the source of the false cultural representations with which the Occident perceives the Orient. This thesis adopts Edward W. Said’s Orientalism to explain how the narrator exposes his tendency of Orientalism in the short story “Shooting an Elephant” through the analysis of the narrator’s perception of the Burmese, his view of the relationship between the colonizer and the colonized as well as his duplicity. Although he has got a clear understanding of the evil imperialist colonial rule, as a westerner, the narrator has strong tendency of Orientalism.
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Serikoff, Nikolaj. "Thinking in a different language: the Orientalist Senkovskii and ‘Orientalism’." Acta Orientalia Vilnensia 10, no. 1-2 (January 1, 2009): 111–24. http://dx.doi.org/10.15388/aov.2009.3668.
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The Wellcome Library, London, Institute of Oriental Studies, MoscowThis article deals with the research methods of an alumnus of the University of Wilno, the controversial Russian Orientalist Osip Ivanovich Senkovskii (1800–1859). His attitude towards the scholarly and literary production of his contemporaries—the Austrian Orientalist von Hammer-Purgstall, Russian historian Karamzin, and Russian poet Zhukovskii—is reflected in his letters to his teacher Joachim Lelewel. Senkovskii, at the time considered even a ‘literary clown’ in his popular writings, criticised the leading Western theories of Eastern culture. His views about the necessity to learn the East from inside as opposed to the theories of the European Orientalists found support only 150 years later in the works of the Palestinian scholar Edward W. Said (1935–2003).
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Joseph Massad. "Edward W. Said and Joseph Boone's The Homoerotics of Orientalism." Cultural Critique 98 (2018): 237. http://dx.doi.org/10.5749/culturalcritique.98.2018.0237.
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Stellino, Paolo. "Edward W. Said leitor de Nietzsche,." Cadernos Nietzsche 42, no. 2 (August 2021): 87–104. http://dx.doi.org/10.1590/2316-82422021v4202ps.
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Resumo: Não obstante a filosofia de Nietzsche tenha exercido uma grande influência no pensamento de Said, essa influência ainda tem recebido pouca atenção crítica. O objetivo deste artigo é remediar essa lacuna incidindo particularmente nas diversas analogias que ligam o perspectivismo de Nietzsche à concepção de Said, presente em seu notório livro Orientalismo, segundo a qual não é possível haver representação verdadeira, uma vez que toda representação implica uma interpretação, que é ela mesma uma reconstrução do objeto de interpretação. A última parte do artigo busca mostrar que, embora ambos compreendam o conhecimento humano como perspectivo, nem Nietzsche, nem Said defendem um relativismo epistemológico radical.
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Mohrem, Boubaker. "Examining the Concept of the ‘Other’ According to Edward W. Said." IJOHMN (International Journal online of Humanities) 6, no. 2 (April 21, 2020): 1–14. http://dx.doi.org/10.24113/ijohmn.v6i2.171.
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After the World War II, the world remarks many changes in every aspect including culture, society, literature and so on. Writers around the world wrote about the effect of colonizer/colonized relationship. Edward Said is one of the pillars who deals with such discourse. Said believes that the legacy of the colonizer still exists in terms of civil wars, corruption and labor exploitation. In other word, Said means that the West creates a wrong image about the Orient and considers it as the “Other” in contrast to the ideal West. Said was the one who deconstructs the western’s thinking about the East. So his books : Orientalism (1978), The Question of Palestine (1979) and Covering Islam (1981) are appropriate to examine the idea of the ‘Other’ and to show how Said decipher the western wrong image about the East. Thus, this paper will emphasis on the concept of the Other according to Said.
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Abedi Valoojerdi, Mohammad Hossein. "The Influence of Contemporary Thinkers on Said’s Orientalism." Journal of Critical Studies in Language and Literature 1, no. 4 (October 18, 2020): 41–46. http://dx.doi.org/10.46809/jcsll.v1i4.41.
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Orientalism (1978) is one of the greatest intellectual works of the last century in which Edward W. Said (1935-2003) challenges Western culture on account of its erroneous beliefs about the East. Orientalism, as Said describes, is not merely an academic field of study, but a way of thinking and a collection of beliefs which work together as a powerful tool to justify the colonial ideology. However, what Said suggests is not an anti-Western theory. In Orientalism, he interacts with a number of his contemporary intellectuals. This paper is a brief review of the influence of contemporary philosophers, thinkers and Western theories on Said’s interpretation of Orientalism. The paper also attempts to discuss that how Said’s Orientalism is related to the above-mentioned theories such as Gramsci’s cultural hegemony, Foucault’s notion of power/knowledge, Derrida’s deconstruction, and Bakhtin’s polyphony. Although this topic has been of interest to other researchers, further studies will contribute to the richness of the subject and can be used by students and scholars.
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Afrizal, Afrizal. "Mengarifi Orientalisme: Meretas Jalan Ke Arah Integrasi Epistemologi Studi Islam." Ulumuna 11, no. 1 (June 30, 2007): 73–92. http://dx.doi.org/10.20414/ujis.v11i1.423.
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Islamic studies taken by orientalists are often suspected as having hidden agenda. Main indicator of such agenda, according to Edward W. Said, is their biased works on Islam. Regardless to its negative side, honestly to say, orientalism has contributed important aspects in Islamic studies in terms of establishing approaches and methodologies, and creating new fields as branches of Islamic studies. Besides, they do give significant role in preservation and maintenance of Muslim intellectual heritage (turâts) such as manuscripts. In the context of Islamic studies in IAIN, the raise of attention to orientalism studies will gradually balance the hegemony of its textual tradition based on Arabs and Persian bayânî and ‘irfânî epistemologies with Western sciences that are compatible with burhânî epistemology. The balance hopefully would be a kind of Islamic studies that more historical and inclusive in nature, analyzing any problem not only from religious but scientific perspective as well.
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Courville, Mathieu E. "The secular masks of religion: A (re) constructive critique of W. D. Hart's Edward Said and the Religious Effects of Culture." Studies in Religion/Sciences Religieuses 34, no. 2 (June 2005): 233–49. http://dx.doi.org/10.1177/000842980503400205.
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Since the late 1970s, much scholarly interest has been generated by Edward Said's Orientalism. More recently, some scholarly attention has been devoted towards understanding Said's view of religion. One such example is W. D. Hart's Edward Said and the Religious Effects of Culture. This article aims to show that Hart's reading of Said's œuvre is not only partial, but also largely uncharitable and therefore inadequate. Two major problems of Hart's book are the focus of attention: first, that according to Hart, Said was only negative in regards to religion, and second, that, again according to Hart, Said thought religion and secularism could not be fruitfully allied. To correct these two erroneous views, six theses based on Said's writings are proposed as correctives. In offering the correctives this article provides a more nuanced account of Said's views of religion based on the understanding that Said expressed his thoughts concerning religion on two relatively distinct discursive levels: one metaphorical, the other concrete. To illustrate this, the article examines an example of Said's metaphorical reflections concerning nationalism as religious, and conversely, of exile as secularity.
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Mendieta, Eduardo. "Ni orientalismo ni occidentalismo: Edward w. Said y el Latinoamericanismo." Tabula Rasa, no. 5 (December 30, 2006): 67–83. http://dx.doi.org/10.25058/20112742.268.
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Makuch, Damian Włodzimierz. "Od Saida do filologii i z powrotem." Wielogłos, no. 3 (48) (2021): 31–59. http://dx.doi.org/10.4467/2084395xwi.21.020.15035.
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Form Said to Philology and Back Again The article presents the relationship between Edward W. Said’s thoughts and a specific philological tradition in the context of the reception of postcolonial theory in the area of Polish literary research. The author demonstrates that philology in the sense given by Said can support postcolonial studies as well as constitute an inspiring tradition for contemporary literary studies. In the first part of the article the author presents how the attitude of the American humanist to philology was changing. In Orientalism, Said criticizes Renan’s scientist practice, but in all his works he highly values this discipline and perceives it as an emancipatory, humanistic activity that transcends the dynamics of knowledge and power. Author of the article shows that the concepts of Giambattista Vico and Erich Auerbach are extremely important for the Palestinian-American critic. The next part of the article presents that Said uses methods characteristic of philology in his works, often in spite of the methodological declarations attributed to him (discourse theory).
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Szwebs, Weronika. "Tłumacz-polemista. Zderzenie paradygmatów w pierwszym polskim wydaniu Orientalizmu Edwarda Saida." Przekładaniec, no. 41 (2020): 116–42. http://dx.doi.org/10.4467/16891864pc.21.006.13588.
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Translator as Polemicist: The Clash of Paradigms in the First Polish Edition of Said’s Orientalism The article analyzes the paratextual activity of Witold Kalinowski, the author of the first Polish translation of Edward Said’s Orientalism (1991), paying special attention to his polemical remarks and their relation to the vision of scientific, theoretical discourse. The translator does not strive for invisibility. On the contrary, he uses footnotes and brackets inserted in the main text to comment on different aspects of Said’s work. He signals problems ensuing from the differences between languages and cultures, explains the nature of linguistic difficulties and justifies his own solutions. He also takes on the role of editor and commentator, explaining Said’s allusions, supplementing the discussion with additional information, anticipating readers’ doubts about certain facts that might sound suspicious, and even inserting bracketed additions and clarifications which suggest that the original is unclear or imprecise. Finally, Kalinowski overtly expresses his polemical attitude: he provides certain parts of Said’s discussion with sic! annotation (thus suggesting that the author is wrong) and adds footnotes where he argues with what he sees as the author’s dubious and far-fetched interpretations. The Translator’s Note gives certain insight into the nature of the disagreement between the author and the translator. Explaining why Orientalism is a difficult book to translate, Kalinowski enumerates its troubling features: the combination of different types of discourse and the large number of polemical accents, due to which the book is not fully scientific. The moment of the book’s publication might suggest that such a qualification could have been a result of the then scarce presence of poststructuralist thought and cultural studies in the Polish humanities. However, the analysis of Witold Kalinowski’s articles as well as his doctoral thesis from the 1980s shows both his awareness of the theoretical currents that influenced Orientalism and his critical attitude towards Marxist thought. It is the aversion to the Marxist-inspired interpretations – both Kalinowski’s personal methodological conviction and a widespread attitude in the early post-communist Poland – that seems to be the reason of the clash in the first Polish translation of Said’s work.
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Dlask, Jan. "Christer Kihlmans självbiografi Livsdrömmen Rena (1982) i ett postkolonialt perspektiv." AUC PHILOLOGICA 2021, no. 1 (August 30, 2021): 101–18. http://dx.doi.org/10.14712/24646830.2021.15.
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This article deals with the autobiography Livsdrömmen rena (1982; The Clear Dream of Life), written by the Finland-Swedish author Christer Kihlman. It is his second so-called South America book and is based on the writer’s own experiences from the early 1980s, when he visited several South American countries. The text is seen in a theoretical-methodological frame of postcolonial studies, i.e. the 1978 book Orientalism by Edward W. Said, which describes, how “the Orient”, Oriental people and nations were viewed by their western colonizers. The analysis, which also takes into account Latin American postcolonial specificities, follows the article author’s already performed interpretation of Kihlman’s first South America book, Alla mina söner (1980; translated as All My Sons, 1984).
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Burkiewicz, Łukasz. "From the Editors." Perspektywy Kultury 31, no. 4 (December 31, 2020): 7–8. http://dx.doi.org/10.35765/pk.2020.3104.02.
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Silvestre de Sacy (1758–1838), a pioneer of Eastern Studies in Europe, supplied the European reader with many fundamental works about the Orient, in addition to translations, which are often still valid today. It was he who studied the Rosetta stone and interpreted the correspondence of Timur with the King of France, Charles VI. His accomplishments opened the mysterious and alluring Orient for Europe long before the publication of Orientalism (1978), the widely discussed book by Edward W. Said. From our present perspective, the impact of the Orient on the culture of Europe is very obvious. Hence the interest in this issue among the authors of papers contained in this issue of Perspectives on Culture, most of whom refer to the main theme, The Orient: Now and Then.
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Zaheri, Shiva, and Sayyed Rahim Moosavinia. "Feministic Analysis of Arundhati Roy's the God of Small Things in the Light of Post Colonialism." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (November 6, 2019): 172–81. http://dx.doi.org/10.33258/birci.v2i4.561.
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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, Edward W. Said and Homi K. Bhabha.Prominent issue is the role women in Indian society, because there are several female characters, such as Ammu, Rahel, and so on in TGST. Economic growth causes change in Ayemenem. It becomes a globalized community. Postcolonial resistance is an important issue in the novel. When Roy uses English language which it is a colonial language, she does a kind of resistance against colonization itself. Roy refers to the children’s life as a means of resistance.
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Clarisa, Wella. "RACIAL PROFILING IN ANGIE THOMAS’ THE HATE U GIVE." LINGUA LITERA : journal of english linguistics and literature 5, no. 2 (September 22, 2020): 139–51. http://dx.doi.org/10.55345/stba1.v5i2.66.
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ABSTRACT
It still becomes the issue that racial profiling is still done by the White police to Black young people in the United States. For that condition, Black people struggle to put racial profiling to an end. The struggle is reflected in one of Angie Thomas’ work, The Hate U Give, which shows the incident of racial profiling experienced by the main Black characters, Starr and her best friend, Khalil. In discussing the issue, the writer used the theory of Orientalism from Edward W. Said. The concepts used to answer research questions are Occident, Orient, and Power. The qualitative descriptive method was applied to analyze the incident of racial profiling by finding relevant quotations that contain evidence and racism. The writer found Prejudice, Stereotype, and Racial Discrimination as the causes of racialprofiling in many cases. Black people do racial socialization and the Black Lives Matter Movement to oppose racial profiling.
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Castro, Isabelle Christine Somma de. "O Discurso Orientalista Britânico na Carta “Swan Song” de Lord Killearn." Tiraz 8 (November 14, 2016): 8. http://dx.doi.org/10.11606/issn.2594-5955.tiraz.2016.135383.
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Este artigo é uma análise de uma carta escrita por Lord Killearn em 1946. O então ex-embaixador britânico no Egito entre 1936-1946 pretende dar algumas sugestões de como o novo secretário de Relações Exteriores, Ernst Bevin, deve agir em relação aos egípcios. A carta é um exemplo perfeito dos dogmas orientalistas descritos por Edward W. Said. Ela demonstra como este tipo de discurso estava cristalizado entre membros do aparato colonial
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Soukup, Václav. "Orientalismus jako paradigma moci: Antropologická perspektiva." Anthropologia integra 2, no. 1 (January 1, 2011): 75–80. http://dx.doi.org/10.5817/ai2011-1-75.
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Předmětem studie je teoretická analýza historických a sociokulturních vztahů mezi euroamerickou západní kulturou (Okcident) a východní islámskou kulturou (Orient). V článku jsou popsány a interpretovány příčiny a důsledky akulturačních procesů, které mezi Orientem a Okcidentem probíhají po dlouhé období. Základní historický zlom ve vztahu křesťanské a islámské kultury znamenala koloniální expanze Západu ústící ve vojenskou, politickou a ekonomickou nadvládu nad zeměmi Orientu. K nastolení hegemonie Západu nad Východem však výrazně přispěla také západní věda. Zájem vědců, spisovatelů a umělců o orientální kultury vedl již v koloniálním období ke zrodu orientalismu jako nové vědní disciplíny usilující o popis a interpretaci Orientu. Jak upozornil palestinský literární kritik Edward W. Said, orientalismus nikdy nebyl objektivní a ideologicky nezaujatou vědou, ale diskurzem moci, neboť prostřednictvím vědeckých a literárních textů vytvářel zkreslený, falešný a stereotypizovaný obraz Orientu, který legitimoval nadvládu Západu. Zamyslíme-li se nad problémem střetu civilizací z perspektivy orientalismu jako diskurzu moci, je zřejmé, že k optimalizaci vztahu mezi Západem a Východem nestačí nastolit rovnoprávnost v oblasti politických a ekonomických vztahů. Neméně důležitá je dekonstrukce kulturního diskurzu orientalismu, který v sobě odráží tradiční koloniální a postkoloniální nerovnost.
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Pontes, Newton de Castro. "Os prefácios das Mil e uma noites." Cadernos de Tradução 42, no. 1 (November 29, 2022): 1–21. http://dx.doi.org/10.5007/2175-7968.2022.e80212.
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Partindo de uma concepção responsiva da linguagem e de seus enunciados, nossa pesquisa examina alguns dos prefácios escritos por tradutores europeus das Mil e uma noites para descobrir, por meio deles, não só as distintas relações entre a Europa e o Oriente ao longo do tempo, mas principalmente a formação de uma tradição combativa de traduções daquela obra, na qual os diferentes tradutores buscam contestar e suplantar os anteriores – ao mesmo tempo em que traduzem para alguém, também traduzem contra alguém. Tomamos como base dois ensaios de Jorge Luis Borges (“Las mil y una noches” e “Los traductores de Las mil y una noches”), aos quais se adicionam as considerações de Edward Said sobre o Orientalismo e os prefácios de Mamede M. Jarouche, Antoine Galland, Edward W. Lane e Sir Richard F. Burton para suas traduções das Mil e uma noites.
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Resminingayu, Dewi Hermawati. "Representing Islam in the Eyes of the Self and the Other: A Critical Discourse Analysis of Newspaper Articles." Paradigma, Jurnal Kajian Budaya 3, no. 2 (February 16, 2016): 113. http://dx.doi.org/10.17510/paradigma.v3i2.38.
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<p>Since terrorism in Indonesia was associated to Moslem extremists, news regarding Islam has been mostly associated with those two aspects. In results, the concern of researches related to Islam in media only focuses on terrorism issue. Providing this background, this research is aimed to raise the issue related to Moslems and the Chinese minority in Indonesia, specifically in the celebration of Chinese New Year 2013 which is associated with Islamic issue. The data of this research are two newspaper articles. The first article is written by a journalist working for Agence France Presse (AFP) as the foreign media. Meanwhile, the other is written by The Jakarta Post which is the national media. The pivotal theory applied in this research is Critical Discourse Analysis (CDA) by Norman Fairclough. This theory comprises of two notions of analysis namely communicative event analysis and order of discourse analysis. Orientalism theory by Edward W. Said regarding the self and the other is also applied to analyze the socio-cultural context of the data. In this case, AFP represents the self, while The Jakarta Post is the other. After conducting thorough analysis, the findings disclose that the self represents Indonesian Islam negatively. In contrast, the other represents Indonesian Islam objectively</p>
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Hammer, Juliane. "Revising Culture, Reinventing Peace." American Journal of Islam and Society 20, no. 1 (January 1, 2003): 130–34. http://dx.doi.org/10.35632/ajis.v20i1.1878.
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In 1997, a group of scholars gathered at the University of Windsor to honorEdward W. Said and his lifetime achievements as a scholar and activist witha conference entitled “Culture, Politics, and Peace.” The present volume, a collection of the papers presented, show just how far reaching his influencehas been over the last three decades. While his profound influence on comparativeliterature and Palestine studies are well known, this volume revealshow his writings have prompted generations of scholars to question takenfor-granted postulations, discourses, and paradigms in literature, area studies,and politics. The papers also applaud his role as an advocate of thePalestinian cause and the way he has tirelessly and critically observed anddocumented the Palestinians’ fate.The three parts following Richard Falk’s introduction, “Nationalism,”“On Orientalism,” and “To Palestine,” address three dominant themes inSaid’s works. In “Empowering Inquiry: Our Debt to Edward W. Said,” Falkcelebrates Said’s work as a scholar of many interests and talents, and outlineshow his deeply humanist worldview, personal experience as an exile,and critical mind have produced the impressive oeuvre of a leading intellectualof our time. Falk is also the first to mention Said’s emphasis on secularismand his constant critique and warning against bringing religion intothe realm of knowledge and politics. This has not prevented Said fromdefending religious freedom and Muslims in particular, but might have ledhim to underestimate the moral and intellectual appeal of religious traditionsand a religious approach to knowledge. In the case of Palestine andPalestinian politics, his uncompromisingly secular and anti-sectarian viewsat times make his visions for the future seem incompatible with the region’srealities. Falk points out that Said’s rejection of religion relates to his rejectionof absolute truths, or the claim to it, and that he instead chose a “compassionateand engaged rationalism” as his worldview.The section on “Nationalities” starts with Lennard J. Davis’ fascinatingessay on “Nationality, Disability, and Deafness,” in which he convincinglyargues for the status of deaf people as a nation or community with nation-likefeatures. He explains his work with disability as influenced by Said’s workand engagement in political activism. Davis recalls his personal encounterswith Said as a teacher and scholar, and relates his own engagement in advocacyfor the deaf to Said’s influence ...
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Quero and Torchiaro. "De orientalismos y occidentalismos: Porosidades trans/decoloniales desde las miradas de Franz Fanon, Edward W. Said y Hassan Hanafi." Horizontes Decoloniales / Decolonial Horizons 6 (2020): 15. http://dx.doi.org/10.13169/decohori.6.2020.0015.
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Masmuni, Masmuni. "Muhammad in The West: Analysis of the Historical Description of the Prophet Muhammad in Armstrong’s Writings." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 3 (December 25, 2022): 331–40. http://dx.doi.org/10.15575/rjsalb.v6i3.22139.
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The main objectives of this study are to analyze and understand: (1) the general constructions of the Prophet Muhammad in the descriptions of Western writers; and (2) Armstrong's description of the Prophet Muhammad. This study is library research that uses a qualitative approach with a descriptive-critical method. Data were collected by reading various biographical literature on Prophet Muhammad from Western writers, which were grouped into three criteria: orientalist writers, revisionist writers, and popular writers. The results of the study show that: (1) there is a dynamic dialectic in the description of the figure of the Prophet Muhammad by Western writers, both from orientalist circles, such as W. Montgomery Watt, David Samuel Margoliouth, Edward Said, revisionists such as Patricia Crone, Michael Cook, Fred M. Donner, and popular writers like Karen Armstrong. This dynamic shows that the effort to understand the figure of the Prophet Muhammad is an important effort to understand Islam in Western society; and (2) Armstrong's description as the author of popular religious studies books about the figure of the Prophet Muhammad; made a major contribution to reducing various misunderstandings about Islam and the figure of the Prophet Muhammad in the eyes of Western society.
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ملكاوي, أسماء حسين. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 14, no. 55 (January 1, 2009): 218–01. http://dx.doi.org/10.35632/citj.v14i55.2661.
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التراث والمنهج بين أركون والجابري، نايلة أبي نادر، بيروت: الشبكة العربية للأبحاث والنشر، 2008م، 590 صفحة.
ما بعد الاستشراق: الغزو الأمريكي للعراق وعودة الكولونياليات البيضاء، فاضل الربيعي، بيروت: مركز دراسات الوحدة العربية، 2007م، 293 صفحة.
الإسلام والإصلاح الثقافي، زكي الميلاد، القطيف: دار أطياف للنشر والتوزيع، 2007م، 175 صفحة.
تحليل النظريات الاقتصادية، بول كروغمان، ترجمة: رانيا محمد عبد اللطيف، القاهرة: الدار الدولية للاستثمارات الثقافية، 2007م، 270 صفحة.
الانتماء الحضاري والهوية الثقافية في ضوء عروبة القرآن - الإسلام العربي .. معالم في طريق الوحدة والتعايش والاعتدال لتدبّر القرآن وفهمه بلسانٍ عربيٍ مبين، علاء الدين المدرس، العراق: دار الرقيم، 2008م، 191 صفحة.
الماضوية - الخلل الحضاري في علاقة المسلمين بالإسلام، سامر خير أحمد، عمان: دار البيروني للنشر والتوزيع، 2008م، 166 صفحة.
القرآن الكريم في دراسات المستشرقين (دراسة في تاريخ القرآن: نزوله وتدوينه وجمعه)، مشتاق بشير الغزالي، بيروت: دار النفائس، 2008م، 200 صفحة.
النظم الإسلامية، عبد العزيز الدوري، بيروت: مركز دراسات الوحدة العربية، سلسلة الأعمال الكاملة للدكتور عبد العزيز الدوري، العدد 6، 2008م، 223 صفحة.
تطور الفكر السياسي السُّني: نحو خلافة ديمقراطية، أحمد الكاتب، بيروت: مؤسسة الانتشار العربي، 2008م، 307 صفحة.
ما بين دولة الطوائف والدولة الديمقراطية: إشكاليات وتوجهات- تراثنا الفكري: بين الرؤية السّلفية والتّنوير المعرفي، مجموعة مؤلفين، بيروت: دار الفارابي، 2008م، 269 صفحة.
الرحمانية ديمقراطية القرآن، محمد سلمان غانم، بيروت: دار الفارابي، 2008م، 245 صفحة.
الأصول الاجتماعية للدكتاتورية والديمقراطية: اللورد والفلاح في صنع العالم الحديث، بارينجتون مور، ترجمة أحمد محمود، بيروت: المنظمة العربية للترجمة، 2008م، 639 صفحة.
Islam and the Orientalist World-System (Political Econo-my of the World-System Annuals), Khaldoun Samman (Editor), Mazhar Al-Zo'by (Editor), Paradigm Publishers (September 30, 2008), 248 pages.
Challenging the New Orientalism: Dissenting Essays on the "War Against Islam", M.Shahid Alam, Islamic Publications In-ternational (January 1, 2007), 272 pages.
Defending the West: A Critique of Edward Said's Orien-talism, Ibn Warraq, Prometheus Books (October 23, 2007), 500 pages.
Islam in the British Broadsheets: The Impact of Oriental-ism on Representations of Islam in the British Press, Elzain El-gamri, Ithaca Press (15 Sep 2008), 240 pages.
American Orientalism: The United States and the Middle East since 1945, Douglas Little, The University of North Carolina Press (March 3, 2008), 464 pages.
German Orientalism: The Study of the Middle East and Is-lam from 1800 to 1945 (Culture and Civilization in the Middle East), Ursula Wokoec, Routledge; 1 edition (May 31, 2009), 320pages.
Reading Orientalism: Said and the Unsaid, Daniel Martin Varisco, Daniel Martin Varisco, University of Washington Press, November 2007, 501 pages.
Muslim American Youth: Understanding Hyphenated Identities through Multiple Methods (Qualitative Studies in Psy-chology), Selcuk Sirin, Michelle Fine, NYU Press (July 12, 2008), 304 pages.
Marching Toward Hell: America and Islam After Iraq, Michael Scheuer, Free Press (February 10, 2009), 384 pages.
European Perceptions of Islam and America from Saladin to George W. Bush: Europe's Fragile Ego Uncovered, Peter O'Bri-en, Palgrave Macmillan (December 23, 2008), 240 pages.
Islam: To Reform or to Subvert?, Mohammed Arkoun, Saqi Books (January 1, 2007), 326 pages.
Islam and the Secular State: Negotiating the Future of Shari`a, Abd Allah Naim, Abdullahi Ahmed An-Naim, Triliteral, March 2008, 336 pages.
The Fall and Rise of the Islamic State, Noah Feldman, Princeton University Press, March 2008, 189 pages.
A Deadly Misunderstanding: A Congressman's Quest to Bridge the Muslim-Christian Divide, Mark D. Siljander, Harper-Collins Publishers, October 2008, 260pp.
Islamism in the Shadow of al-Qaeda, François Burgat (Author), Patrick Hutchinson (Translator), University of Texas Press (November 1, 2008), 212 pages.
Islam, the People and the State: Political Ideas and Movements in the Middle East, Sami Zubaida, I. B. Tauris; Revised and Updated edition (March 17, 2009), 224 pages.
للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.
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Mustolih, Ahmad, and Hary Sulistyo. "TIMUR YANG MISTIS DAN BARAT YANG LOGIS: REPRESENTASI PASCAKOLONIAL DALAM CERPEN "SUSUK KEKEBALAN" (2010) KARYA HAN GAGAS." Haluan Sastra Budaya 2, no. 2 (January 1, 2019): 163. http://dx.doi.org/10.20961/hsb.v2i2.21404.
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Penelitian ini membahas mengenai cerpen <em>Susuk Kekebalan</em> karya Han Gagas dengan teori Orientalisme Edward W. Said. Cerpen tersebut bercerita mengenai kondisi representasi konflik politik 1965. Dalam konfilk itu, relasi superioritas dan inferioritas tersebut merupakan representasi antara dikotomi oposisi biner antara Barat dan Timur. Selain itu, dalam kacamata Barat, Timur sering kali dianalogikan sebagai pihak yang lemah, mistis, antah berantah, dan tidak logis, sedangkan Barat adalah oposisi biner yang sebaliknya. Penelitian ini melihat aspek superioritas dan inferioritas, yang mistis dan logis, dan melihat korelasinya dengan kondisi historis khususnya dengan aspek kesejarahan di era kolonial. Timur direpresentasikan dalam diri Warok Wulunggeni dan Warok Wirodigdo, yang mistis dan mudah di adu domba. Representasi Barat dalam diri Bapak bersenapan yang cerdas, superior, dan representasi dari kekuasaan. Hasil penelitian ini adalah bahwa meskipun Timur dalam kacamata Barat berada dalam posisi lemah dalam hierarki kekuasaan, di sisi lain nilai-nilai Timur seperti setia kawan, jiwa ksatria, dan kemistisan dengan memasang susuk, membuat Timur memiliki nilai dekonstruktif terhadap sudut pandang Barat
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GREWGIOUS. "Orientalism by Edward Said." Critical Quarterly 36, no. 4 (December 1994): 87–98. http://dx.doi.org/10.1111/j.1467-8705.1994.tb00542.x.
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Lary, Diana. "Edward Said: Orientalism and Occidentalism." Journal of the Canadian Historical Association 17, no. 2 (October 10, 2007): 3–15. http://dx.doi.org/10.7202/016587ar.
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Abstract Twenty-five years after the appearance of Orientalism, Edward Said’s ideas still have great importance, both in relations between the West and the Middle East, and in settings that Said did not address directly. This paper looks at orientalism between Asian states, between Asia and the West, and within China.
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Hans Hauge. "Hvorfor er Edward W. Saids Orientalisme endnu så populær?" Norsk litteraturvitenskapelig tidsskrift 12, no. 2 (October 19, 2009): 92–101. http://dx.doi.org/10.18261/issn1504-288x-2009-02-01.
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Won, Jaeyoun. "Edward Said and Sociology: Beyond Orientalism." Journal of Humanities and Social sciences 21 10, no. 5 (October 30, 2019): 621–34. http://dx.doi.org/10.22143/hss21.10.5.44.
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Jung, Dietrich. "Edward Said, Michel Foucault og det essentialistiske islambillede." Dansk Sociologi 20, no. 3 (September 3, 2009): 33–50. http://dx.doi.org/10.22439/dansoc.v20i3.3081.
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Edward Saids Orientalism blev kendt som en anvendt udgave af Michel Foucaults diskursteori. Said hævdede at være inspireret af især Foucaults Archaeology of Knowledge og Discipline and Punish i sine analyser af det essentialiserede islambillede i orientalistikken. Med udgangspunkt i Saids hævdede inspiration fra Foucault kritiserer denne artikel Orientalism’s teoretiske ramme fra et sociologisk perspektiv. Dermed følger artiklen Sadik al-Azm’s argument, at Said ikke havde øje for det fænomen, som al-Azm kaldte ”orientalism in reverse”: Islamistiske og arabisk-nationalistiske tænkeres anvendelse af orientalistiske begreber i deres egne ideologiske konstruktioner. Artiklen argumenterer for, at Said som selv-erklæret foucaultianer burde have været opmærksom på diskursers reciprokke magt. Efterfølgende vises hvordan orientalister og islamister var tæt forbundne i den diskursformation, hvorfra det essentialiserede islambillede opstod.
ENGELSK ABSTRACT:
Dietrich Jung: Edward Said, Michel Foucault and the Essentialist Image of Islam
Edward Said’s Orientalism became known as an applied version of Michel Foucault’s discourse theory. In analyzing the essentialist image of Islam as a core feature in Orientalist scholarship, Said claimed to be inspired by the work of Foucault, in particular by his Archaeology of Knowledge and Discipline and Punish. In using Said’s claim as a point of departure, this article criticizes the theoretical framework of Orientalism from a sociological perspective. Doing so, it examines Sadik al-Azm’s argument that Said had a blind eye to a phenomenon which al-Azm called “Orientalism in reverse”: the self-applications of Orientalist concepts in the ideological constructions of both Islamist and Arab Nationalist thinkers. The article argues that taking Foucault’s theoretical position seriously, Said should have been aware of the reciprocal power of discourses in shaping this essentialist image of Islam. The article then analyzes the phenomenon of “Orientalism in reverse” from a Foucauldian perspective, and shows the ways in which Orientalists and Islamists were closely knit together in a discursive formation from which the essentialist image of Islam emerged.
Key words: Michel Foucault, Edward Said, Orientalism in Reverse, Ernest Renan, Islamic Reform.
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Pick, Lucy K. "Edward Said, Orientalism and the Middle Ages." Medieval Encounters 5, no. 3 (1999): 265–71. http://dx.doi.org/10.1163/157006799x00079.
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Sing, Manfred, and Miriam Younes. "The Specters of Marx in Edward Said’s Orientalism." Welt des Islams 53, no. 2 (2013): 149–91. http://dx.doi.org/10.1163/15700607-0532p0001.
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Edward Said’s Orientalism was not only an attack on Western scholarship and imperialism, but also on Marxism. Said depicted Karl Marx as yet another Orientalist, Marxism as a form of Western domination and Arab Marxism as an expression of Self-Orientalization. Said claimed to have surpassed Marxism and Marxists who were “blinded to the fact of imperialism”. Said’s ambivalent relation to Marxism has not been thoroughly studied until now although it forms an important cornerstone in his argumentation and self-representation. This lacuna is surprising since many early Arab critics of Orientalism came from a Marxist background. Said either ignored them or rebuffed their interventions as “dogmatist”. The following article analyzes the nature of the conflict between the two sides and their underlying differences and reflects on the conditions affecting the Arab reception of Orientalism.
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Cronin, Stephanie. "Introduction: Edward Said, Russian Orientalism and Soviet Iranology." Iranian Studies 48, no. 5 (August 4, 2015): 647–62. http://dx.doi.org/10.1080/00210862.2015.1058633.
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Revuluri, Sindhumathi. "Orientalism and Musical Knowledge: Lessons from Edward Said." Journal of the Royal Musical Association 141, no. 1 (2016): 205–9. http://dx.doi.org/10.1017/s0269040300013396.
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Massad, Joseph. "THE INTELLECTUAL LIFE OF EDWARD SAID." Journal of Palestine Studies 33, no. 3 (2004): 7–22. http://dx.doi.org/10.1525/jps.2004.33.3.007.
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This essay examines Edward Said's philosophy of intellectual life and what an intellectual vocation entails. Said's major contribution, Orientalism, is discussed in light of his own concept of ““traveling theory”” and its impact on various disciplines, especially postcolonial studies. Said's views on Palestine and the Palestinians are also elaborated and contextualized in his own oeuvre. Finally, the essay discusses Said's interest in musical performance and attempts to read his work ““musically,”” showing how all his interests are part of a larger whole that constitutes his intellectual legacy.
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Dirks, Nicholas B. "EDWARD SAID AND ANTHROPOLOGY." Journal of Palestine Studies 33, no. 3 (2004): 38–54. http://dx.doi.org/10.1525/jps.2004.33.3.038.
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Since the publication of Orientalism in 1978, it has been virtually impossible to study the colonial world without explicit or implicit reference to Edward Said's charge that the sources, basic categories, and assumptions of anthropologists, historians of the colonial world, and area studies experts (among others) have been shaped by colonial rule. This article charts Said's influence on anthropology, tracing both anthropology's engagement with colonialism and the frequently ambivalent (and sometimes defensive) responses within the field to Said's critique. The article also considers the larger terrain of Said's engagement with the field, from his concern about its ““literary”” turn of the 1980s to his call for U.S. anthropology explicitly to confront the imperial conditions not only of its epistemological inheritance but also of its present position. Though Said's direct writings on the discipline have been limited, the article concludes that anthropology has not only learned a great deal from Said's critique, but has become one of the most important sites for the productive elaboration and exploration of his ideas.
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Bawer, Bruce. "Edward W. Said, Intellectual." Hudson Review 54, no. 4 (2002): 620. http://dx.doi.org/10.2307/3853321.
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Bahri, Media Zainul. "KRITIK IBN WARRAQ ATAS ORIENTALISME EDWARD SAID: PERDEBATAN EPISTEMOLOGIS MENGENAI ‘TIMUR DAN BARAT’." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 16, no. 2 (December 30, 2019): 223. http://dx.doi.org/10.22515/ajpif.v16i2.1921.
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This article tries to describe Ibn Warraq's critique onEdward Said's monumental work, "Orientalism (1979)" in four main areas; Said anti-Western; misunderstanding on Western culture; orientalism and imperialism; and the relationship of Western music with the Eastern world. Based on critical study approach to the two monumental works of thesetwo intellectual figures, the results of the study show that even Said has never "responded" to Warraq's criticism directly, but Said's views and thoughts after his publication of the work "Orientalism", had become a kind of "defense" and "weapons", which counterattacked to his critics. Said's thesis against Warraq's anti-thesis, which later led to synthesis, and likewise the circulation of theory and theoretical criticism, has made a very significant contributionto the development of science. Through a very serious academic debate between Warraq and Said, the perspectives of scientists and people in generalhave become clearer.
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Rahman, Yusuf. "TREN KAJIAN AL-QUR’AN DI DUNIA BARAT." Jurnal Studia Insania 1, no. 1 (April 30, 2013): 1. http://dx.doi.org/10.18592/jsi.v1i1.1076.
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This research was partially take reference by Edward Said in his Orientalism in 1978 have criticized the Orientalists which he said was biased against Western thought and culture, Orientalist studies of the Al-Qur’an, we could divide them into two general categories, the first group “old” Orientalism (Orientalism “The Past”). This paradigm shift occurred from philological approach, criticism of the text of the Al-Qur’an to approach literature; study the Al-Qur’an in the Western world in recent years is very widespread and growing. In contrast to previous studies in the past were very much influenced by the spirit of colonialism, and orientalism misionarisme, study the Al-Qur’an in recent years shows an understanding and appreciation of intellectual property
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Kapoor, Ilan. "Edward W. Said (1935-2003)." TOPIA: Canadian Journal of Cultural Studies 10 (September 2003): 123–24. http://dx.doi.org/10.3138/topia.10.123.
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SPIVAK, G. C. "In Memoriam: Edward W. Said." Comparative Studies of South Asia, Africa and the Middle East 23, no. 1-2 (January 1, 2003): 6–7. http://dx.doi.org/10.1215/1089201x-23-1-2-6.
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