Dissertations / Theses: 'Orientalism'

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Larsson, Emelie. "Orientalisk institution eller institutionaliserad orientalism? : En arkivvetenskaplig studie av Carolina Redivivas orientaliska handskriftssamling." Thesis, Uppsala universitet, Institutionen för ABM, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-253477.

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This thesis aims to shed light on the collection of Oriental manuscripts at the Uppsala University Library Carolina Rediviva and how the collection is a part of the collective memory. The main question which is central for this thesis is: have orientalism and structures of power influenced the acquisition, arrangement and methods of accessability regarding the Oriental manuscripts? If yes, in what way and why? If no, how has this been avoided? The theoretical framework consists of four approaches: phenomenology, sociology of knowledge, orientalism and power which are applied to the archival concept of collective memory. The main source of material consists of three parts: the historical texts which gives an informational framework regarding the time and place in which the manuscripts were collected, the catalogues in which the manuscripts are described and the transcripted interviews alongside correspondence. Methodologically the thesis is based upon a qualitative method which also partly makes up the foundation for the main material. The methods used are interviews and text studies of manuscript catalogues, historical texts and exhibition catalogues. The usage of manuscript catalogues was, due to the limited time, restricted to one which is written in English, as for the informants they are limited to three. The result of this study shows that the historical foundation on which the Oriental manuscript collection came into existance rests on a basis consisting of orientalism and power structures. This foundation is somewhat reproduced in time and in some ways current regarding the arrangement and methods of accessability both in historical and contemporary approaches.

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au, maria degabriele@police wa gov, and Maria Degabriele. "Postorientalism : orientalism since orientalism." Murdoch University, 1997. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080122.112339.

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This dissertation examines a range of popular contemporary texts in a post-Saidian context. It begins with an analysis of Orientalism, as that text influences almost any discussion of representations of Easmest relations. Now, almost twenty years after Orientalism was first published in 1978 it is still a crucial text, and it still needs to be understood and argued with. The other texts looked at in this dissertation include novels, drama, films, opera, a musical, and the print and electronic mass media. They are texts that either represent or comment on EastIWest relations. The main texts I examine fall roughly into two categories: ones that are clearly orientalist and ones that are postorientalist. Those that are orientalist repeat the same myths of Orient Said describes in Orientalism. Those that are postorientalist challenge those myths by repeating and elaborating them, reversing and displacing the orientalist gaze. The methodological approach is an eclectic blend of cultural studies and literary criticism. Such an approach enables analysis of a variety of texts, fiom classical nineteenth century books and myths through to contemporary postmodern representations, that deal with identity politics. My thesis is that contemporary postcolonial representations that deal with East and West and that use and displace the very terms such categories rest upon, can be called "postoriental".

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Degabriele, Maria. "Postorientalism: orientalism since orientalism." Thesis, Degabriele, Maria (1997) Postorientalism: orientalism since orientalism. PhD thesis, Murdoch University, 1997. https://researchrepository.murdoch.edu.au/id/eprint/20/.

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This dissertation examines a range of popular contemporary texts in a post-Saidian context. It begins with an analysis of Orientalism, as that text influences almost any discussion of representations of Easmest relations. Now, almost twenty years after Orientalism was first published in 1978 it is still a crucial text, and it still needs to be understood and argued with. The other texts looked at in this dissertation include novels, drama, films, opera, a musical, and the print and electronic mass media. They are texts that either represent or comment on EastIWest relations. The main texts I examine fall roughly into two categories: ones that are clearly orientalist and ones that are postorientalist. Those that are orientalist repeat the same myths of Orient Said describes in Orientalism. Those that are postorientalist challenge those myths by repeating and elaborating them, reversing and displacing the orientalist gaze. The methodological approach is an eclectic blend of cultural studies and literary criticism. Such an approach enables analysis of a variety of texts, fiom classical nineteenth century books and myths through to contemporary postmodern representations, that deal with identity politics. My thesis is that contemporary postcolonial representations that deal with East and West and that use and displace the very terms such categories rest upon, can be called postoriental.

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Degabriele, Maria. "Postorientalism: orientalism since orientalism." Degabriele, Maria (1997) Postorientalism: orientalism since orientalism. PhD thesis, Murdoch University, 1997. http://researchrepository.murdoch.edu.au/20/.

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This dissertation examines a range of popular contemporary texts in a post-Saidian context. It begins with an analysis of Orientalism, as that text influences almost any discussion of representations of Easmest relations. Now, almost twenty years after Orientalism was first published in 1978 it is still a crucial text, and it still needs to be understood and argued with. The other texts looked at in this dissertation include novels, drama, films, opera, a musical, and the print and electronic mass media. They are texts that either represent or comment on EastIWest relations. The main texts I examine fall roughly into two categories: ones that are clearly orientalist and ones that are postorientalist. Those that are orientalist repeat the same myths of Orient Said describes in Orientalism. Those that are postorientalist challenge those myths by repeating and elaborating them, reversing and displacing the orientalist gaze. The methodological approach is an eclectic blend of cultural studies and literary criticism. Such an approach enables analysis of a variety of texts, fiom classical nineteenth century books and myths through to contemporary postmodern representations, that deal with identity politics. My thesis is that contemporary postcolonial representations that deal with East and West and that use and displace the very terms such categories rest upon, can be called postoriental.

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Cristofi, Renato Brancaglione. "O orientalismo arquitetônico em São Paulo - 1895 - 1937." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/16/16133/tde-20122016-152110/.

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Esta dissertação tem como objetivo central a compreensão do Orientalismo Arquitetônico em São Paulo, entre 1890 à 1937. Almeja-se por assim, entender a historicidade deste fenômeno, desde a incorporação do vocabulário arquitetônico até a constituição de um diversificado, heterogêneo e particularizado campo social de produção pelas ruas da cidade. Leva-se em conta, como motivos definidores de sua vivência cultural: seus agentes-produtores, seus interlocutores sociais, seus sentidos e signos sociais nas especificidades da São Paulo da Primeira República. O que para além das características e variações de produção formal e da incorporação e interpretação de repertórios orientalistas-arquitetônicos, passa diretamente pela interação com as práticas sociais e tensões da cidade. Assim, depositamos a compreensão nas manifestações paulistanas da arquitetura orientalista, através do entendimento da arquitetura como elemento de representação de seus agentes - proprietários e construtores - dentro de suas redes de sociabilidade e campo de possibilidades. Tendo em vista, especialmente, o papel de afirmação, distinção e apropriação de vínculos simbólicos e de linguagens com esse imaginário \"oriental\" sobre o outro expressos em palacetes. Na aceitação de uma imagem edulcorada, reconhecível e auspiciosa de si, no caso de seus proprietários e viventes, e de vitrine de arte e de ofício de seus variados artífices-construtores. No entendimento das especificidades do caso paulistano enquanto fenômeno marcado pela convivência entre a incorporação de um estilo de arquitetura e a apropriação de sua \"imagem\" orientalista por imigrados árabes e andaluzes radicados em São Paulo, naquilo que aponta para significados e vínculos de identidades e alteridades latentes.
This dissertation aims at understanding Architectural Orientalism in São Paulo between 1890 and 1937. The aim is to understand the historicity of this phenomenon, from the incorporation of the architectural vocabulary to the constitution of a diversified, heterogeneous and particular social field The streets of the city. They take into account, as defining factors of their cultural experience: their agents-producers, their social interlocutors, their senses and social signs in the specifics of São Paulo of the First Republic. What goes beyond the characteristics and variations of formal production and the incorporation and interpretation of orientalist-architectural repertoires, goes directly through the interaction with the social practices and tensions of the city. Thus, we place understanding in the Paulistan manifestations of Orientalist architecture, through the understanding of architecture as an element of representation of its agents - owners and builders - within their networks of sociability and field of possibilities. Especially considering the role of affirmation, distinction and appropriation of symbolic links and languages with this \"oriental\" imaginary on the other expressed in palaces. In the acceptance of a sweetened, recognizable and auspicious image of itself, in the case of its owners and living, and showcase of art and craft of its various craftsmen-builders. In the understanding of the specificities of the paulistano case as a phenomenon marked by the coexistence between the incorporation of a style of architecture and the appropriation of its Orientalist \"image\" by Arab and Andalusian immigrants living in São Paulo, in what points to meanings and ties of identities and alterities Latent

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譚美兒 and Mei-yee Eve Tam. "Orientalism and photography." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2002. http://hub.hku.hk/bib/B4413938X.

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Wallen, John. "Burton and Orientalism." Thesis, Royal Holloway, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.538763.

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My thesis aims to analyse the ways in which the Victorian intellectual and traveller, Richard Francis Burton, has been viewed by contemporaries and more modern critics. In 3 particular, I point out that while most views of Burton in the nineteenth and early twentieth centuries were positive, in recent times his achievements have been rather neglected in certain academic circles (though there has been no shortage of interest in his life with the publication of a steady stream of biographies). As I show in the thesis, this is largely due to the negative views of Burton expressed in Edward Said's influential book, Orientalism. With the subsequent development of Said's treatise into the branch of modern criticism known as post-colonial theory, Said's views on Burton have become ossified within the discourse. In post-colonialism, Burton is often used as an archetype of everything that was wrong about Victorian imperialism and paternalism. For example, Mary Louise Pratt portrays Burton as a prime example of an English traveller whose "imperial eyes" survey and control everything they light upon (in the case referred to, Lake Tanganyika). On the other hand, biographers and historical writers such as Dane Kennedy have had many positive things to say about Burton, and one of my major concerns in this thesis is to bring together the differing viewpoints of the biographers and post-colonial critics (who up to the present time have largely ignored each other) in a mutually beneficial process of crossfertilisation that will reveal a more complicated-and also more accurate-Richard Burton for detailed future consideration and discussion. In the thesis I assert that we should view Burton as a man of his time who contributed much that was previously unknown to the fledgling Victorian sciences of anthropology and ethnography. In particular, I emphasise Burton's contribution to the development of a relativistic view of religion and cultural traditions that challenged the monolithic view of the Victorians concerning the absolute superiority of their own religion-Christianity-over the native peoples they ruled. In essence, my thesis is an attempt to put Burton back where he belongs as a significant contributor to the developing world-view that gained such huge momentum in the late nineteenthcentury and subsequently led to what is, usually, roughly termed as "the scientific method". Furthermore, it is my belief that this aim can best be realised by dissociating Burton from Said's discourse on "Orientalism" and placing him in other, more positive contexts connected with Victorianism such as Victorian travel writing, Victorian intellectuals with a sympathy for Islam, and the development of Victorian science.

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Tam, Mei-yee Eve. "Orientalism and photography." Hong Kong : University of Hong Kong, 2002. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25262099.

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Hajo, Sipan. "Orientalism i svensk media." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-5797.

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This essay is based on Edward Saids magnum opus, Orientalism. Orientalism is the notion on the division between the Occident (west) and the Orient (east) stemming primarily from the colonial age. Said states that the great colonial powers of the 19^th and 18^th century, through various science projects, created a view of the east as its own opposite, I.e. as everything opposite to modernization and so called enlightenment, two components affiliated with the west. According to Said these moral and intellectual standards, to this day, penetrate all aspects of western society and are observed in all kinds of institutions, for example the academic world and the media. The essay observes several rapports in two of Sweden leading papers, Expressen and Aftonbladet, concerning the terrorist attacks in London 2005 and analyzes them through a discourse analysis. The purpose of the essay is to find out whether the rapports show any signs of what Said defines as orientalism. The main focus is on the power structures which make up the language used in the rapports and analyzing them through the lens of Orientalism. The analysis show that the rapports in Expressen clearly express a view which verifies Saids theory. The division between”we” I.e. the west and ”them”, the east, is sharp in this case. However the rapports in Aftonbladet show no clear signs of Orientalism and are quite different from the ones presented in Expressen.

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Li, Chun-hoi Benjamin, and 李俊海. "Madame butterfly and orientalism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31952732.

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Li, Chun-hoi Benjamin. "Madame butterfly and orientalism." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk:8888/cgi-bin/hkuto%5Ftoc%5Fpdf?B22535305.

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Rodrigues, Gabriella Barbosa 1986. "Arqueologia bíblica = um estudo de narrativas e discursos acerca de sua constituição como disciplina." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279191.

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Orientador: Pedro Paulo Abreu Funari
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-19T12:57:56Z (GMT). No. of bitstreams: 1 Rodrigues_GabriellaBarbosa_M.pdf: 5062296 bytes, checksum: 6f6b8d5d419368ac1675ac4dc9e3758f (MD5) Previous issue date: 2011
Resumo: Este trabalho pretende apresentar a história das primeiras pesquisas arqueológicas na região da antiga Palestina, ao investigar o desenvolvimento da disciplina que ficou conhecida como Arqueologia Bíblica. Trata-se de uma discussão sobre as relações entre Arqueologia e política, à luz das diferentes leituras modernas sobre um mesmo passado. Com isso, pretende-se evidenciar como a prática arqueológica na Palestina, praticada inicialmente por europeus, depois também por norte-americanos e, mais tade, por pesquisadores nascidos na região, serviu, ao longo de sua história, para legitimar práticas imperialistas e colonizadoras e construir as relações entre ocidente e oriente, no início do século XIX, por exemplo, ou ainda para legitimar disputas atuais, como os conflitos entre árabes e israelenses
Abstract: This research intends to present the history of the first archaeological excavations in the region of the ancient Palestine following the development of the scientific discipline called Biblical Archaeology. It discuss the relationship between Archaeology and Politics, in the light of different modern views about the same past. Therefore we intend to emphasize how archaeological practice in Palestine - first conducted by europeans, then by americans, and much later by natives - was used, during its hstory, to legitimate, for example, imperialist and colonialist practices and to build the relationship between Western and Eastern in the early XIX century, or contemporary disputes, such as the conflicts between arabs and israelis
Mestrado
Historia Cultural
Mestre em História

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Smith, Blake. "Myths of Stasis : south Asia, Global Commerce and Economic Orientalism in Late Eighteenth-Century France." Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0043.

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Cette thèse analyse la place de l'Inde et des échanges commerciales franco-indiennes dans l'élaboration en la France du dix-huitième siècle de la notion orientaliste que l'Asie n'est pas capable des progrès économiques
This thesis examines the place of India and of Franco-Indian commercial exchange in the construction in eighteenth-century France of the Orientalist conception that Asia is incapable of economic progress

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Baniasadi, Ali. "Debatten om Fadime : Orientalism och kulturrasism?" Thesis, Södertörn University College, School of Sociology and Contemporary History, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-946.

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När Fadime Sahindal mördades av sin far i Uppsala startades en debatt om ”hedersmord” som i en nästan lavinartad form spred sig över hela landet. Debatten, som fördes i hela det mediala Sverige, fick snabbt uppdelning mellan två inriktningar vilka var en kulturbetonande samt en icke-kulturbetonande. Den kulturbetonande inriktningen menade att kulturella skillnader var det viktiga att fokusera på annars skulle invandrarkvinnors specifika problem osynliggöras, medan den icke-kulturbetonande inriktningen menade att ett universellt patriarkalt förtryck skulle vara i fokus, annars skulle vi spela främlingsfientliga krafter i händerna. Debatten låstes fast i denna polarisering mellan dessa två inriktningar. Syftet med denna uppsats är att, genom att studera debattens första fem månader, söka efter föreställningar som kan härledas till ett orientalistiskt ”vi” och ”dom” –tänkande för att finna inom ramen för vilken inriktning, kulturbetonad/icke-kulturbetonad, dessa föreställningar återfinns. Vidare har uppsatsen till syfte att se vilken relation dessa inriktningar har haft till varandra och vad i denna relation som föranlett en låsning i debatten. Uppsatsen tar sin utgångspunkt i Saids Orientalism och de föreställningar som ryms inom ramen för denna. Samt diskursanalysens metodologiska tillvägagångssätt.

Föreställningar som kan härledas till traditionella föreställningar inom Orientalism återfanns i båda kategorierna och är inte förbehållna den ena eller andra inriktningen, däremot återfanns majoriteten inom ramen för den kulturbetonande inriktningen. Relationen mellan de två inriktningarna präglades av en polemik där den ena inriktningens anhängare beskyller den andra inriktningens anhängare för att missgynna invandrare och vise versa. Inom denna relation har det uppstått en paradox där de båda inriktningarna lyckats trassla in sig och ej ta sig loss. Och det har varit detta som föranlett debattens låsning i dessa två inriktningar.

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Nechamkin, Judith. "Edward Said's Orientalism : discourse of power." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26122.

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This thesis is a study of Edward Said's Orientalism. Its purpose is to explain Orientalism as a unique contribution to the debate on the merits and faults of Orientalism. It is written in order to explain the relevance of Orientalism to the discipline of Islamic studies. The point of this thesis is not to criticize or exonerate Orientalism, but to understand its full implications. Orientalism is not the first work to address the topic of Orientalism, but it is unique in its approach and hypotheses. I have therefore focused only on those points which are unique, such as Said's use of Michel Foucault's theories and Joseph Conrad's imagery.

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Laycock, Joanne. "Imagining Armenia: orientalism, history and civilisation." Thesis, University of Manchester, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.487804.

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De, Donno Fabrizio. "Italian orientalism : nationhood, cosmopolitanism and culture." Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609085.

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Lo, Francis Richard. "Orientalism, empire and revolution, 1785-1810." Thesis, University of Sussex, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360534.

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Bloom, Kelly. "Orientalism in French 19th Century Art." Thesis, Boston College, 2004. http://hdl.handle.net/2345/477.

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Thesis advisor: Jeffery Howe
The Orient has been a mythical, looming presence since the foundation of Islam in the 7th century. It has always been the “Other” that Edward Said wrote about in his 1979 book Orientalism. The gulf of misunderstanding between the myth and the reality of the Near East still exists today in the 21st century. Napoleon's invasion of Egypt in 1798 and the subsequent colonization of the Near East is perhaps the defining moment in the Western perception of the Near East. At the beginning of modern colonization, Napoleon and his companions arrived in the Near East convinced of their own superiority and authority; they were Orientalists. The supposed superiority of Europeans justified the colonization of Islamic lands. Said never specifically wrote about art; however, his theories on colonialism and Orientalism still apply. Linda Nochlin first made use of them in her article “The Imaginary Orient” from 1983. Artists such as Jean-Auguste-Dominique Ingres, Eugène Delacroix and Jean-Léon Gérôme demonstrate Said's idea of representing the Islamic “Other” as a culturally inferior and backward people, especially in their portrayal of women. The development of photography in the late 19th century added another dimension to this view of the Orient, with its seemingly objective viewpoint
Thesis (BA) — Boston College, 2004
Submitted to: Boston College. College of Arts and Sciences
Discipline: Fine Arts
Discipline: College Honors Program

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Marandi, Seyed Mohammad. "Lord Byron, his critics and Orientalism." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.397121.

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Maasarani, Mohammad Noah. "Orientalism updated : aesthetics of Orientalism after 9/11 and the war on Iraq between truth and fiction." Thesis, University of Nottingham, 2018. http://eprints.nottingham.ac.uk/48485/.

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World perception is governed by an us-versus-them binary mode of thought, which has been tackled as “Orientalism” in Edward Said’s book of the same title, in which he shows the discursive nature of this pattern and shows its dissemination across scholarly work, fictional novels, travel literature, paintings and other works. However, to talk about Orientalism now is to talk about a stagnant academic debate over what counts as orientalist and what does not, and to discuss whether the word “Orientalist” is in any way derogatory. This debate and the notion of Orientalism as racism come from the association of Orientalist representations with an idea of a “truth” behind them. Fictional works fluctuate between a notion of representation, and an artistic license to produce whatever sells to the majority of the public. Orientalism only exists through the passive acceptance of such divisions. Edward Said began his project at this point of general passivity, but the weight of a categorical system of knowledge division weighed down on him, protecting the pure notion of “truth” and the way it reproduces its own “passivity” that is constituent of Orientalism and of representation by and large. While the textual academic debate on Orientalism remains stuck in a deadlock of mutual accusations of deliberate distortion, Orientalism itself continues in the melange of truth and fiction, across the images that dominate and shape our world, strategically making use of the blur of categories to defend itself against such criticism. Seeing Orientalism as a representational system, where the category and a mode of suitability is what determines whether something is in or out, sheds a new light on the power of this reproductive social system of expectations. By drawing upon the aesthetics of Orientalism, building upon theorists of the image, like Jacques Rancière, W.J.T. Mitchell, and Jean Baudrillard, this thesis aims to update Said’s theory by returning Orientalism to its image-based nature, and by looking at the ways in which an image has the capacity to structure a history of divisions, and to highlight the ways in which this continuity is achieved and how it is maintained in the new world of moving images, to affect the same binarism that constructs its own passive subjectivity.

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Waxman, Victoria. "The construct of orientalism in third republic France opera, politics and personal experience in Indochina." Waltham, Mass. : Brandeis University, 2009. http://dcoll.brandeis.edu/handle/10192/23210.

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Estaklhr, Yassaman. "Subversion du discours orientaliste dans le tome premier de l'Histoire de la Turquie d'Alphonse de Lamartine." Licentiate thesis, Stockholms universitet, Romanska och klassiska institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-127585.

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The first volume of Histoire de la Turquie published in 1854 by the French writer Alphonse de Lamartine, is entirely dedicated to the life of Prophet Muhammed. This book raises issues which deserve to be examined in the light of Orientalism (1978) by Edward Said, who criticized the persistent Eurocentric prejudice against Arabo-Islamic peoples and their culture. That is the main purpose of this study. Based on the premise that the character of Muhammed is portrayed posi-tively by Lamartine, we hypothesized that Histoire de la Turquie is a coun-terexample to the thesis of Said. In other words, rather than participating in the discourse of orientalism (the dominant discourse of West), this book marks a break from it by subverting the traditional image of the prophet of Islam. In order to test the hypothesis, we have adopted a comparative ap-proach, allowing the comparison between Lamartine’s discourse and orien-talist discourse. The concept of "subversion" which this study is based on has been bor-rowed from Richard Terdiman’s definition in his book Discourse/Counter-Discourse (1985): it means challenging the dominant discourse or the estab-lished values. To a lesser extent, this study relies on François Dosse’s Le pari biographique (2005) who considers that "writing a biography" is never neutral. Biographers always find pretexts for rehabilitation or demystifica-tion. Also behind every biography hides a project that needs to be clarified. On the basis of the results of this study, it can be concluded that Histoire de la Turquie is not a simple chronology of Muhammed’s life, but a commit-ted text against the dominant Western view of Islam and its founder. It marks a clear break from orientalist discourse by subverting it systematical-ly. This subversive rupture is expressed in the text by the challenging of preconceived ideas, by acts of derision, negation and rejection, and, most frequently, by inversion of values. This appears to be an attempt by Lamar-tine to restore the predominantly negative portrayal of Muhammed. Histoire de la Turquie is thus a counterexample to Said’s theory, which denies the West’s ability to overcome the prejudices against Islam.
Den första volymen av den franske författaren Alphonse de Lamartines Histoire de la Turquie som publicerades 1854 är helt ägnad åt profeten Mu-hammed liv. Denna bok ger upphov till frågor som förtjänar att granskas i ljuset av Orientalism (1978) av Edward Said, som kritiserade de ihållande eurocentriska fördomarna mot arabiska muslimer och deras kultur. Denna granskning är det huvudsakliga syftet med denna studie. Med utgångspunkt i att Muhammed porträtteras positivt av Lamartine är vår hypotes att Histoire de la Turquie utgör ett motexempel till Saids teori. I stället för att ligga i linje med orientalismens diskurs (den dominerande väs-terländska diskursen) intar hans bok ett helt annat förhållningssätt till den traditionella bilden av islams profet. För att testa hypotesen har vi valt en komparativ metod, vilket möjliggör jämförelsen mellan Lamartine diskurs och orientalistisk diskurs. Begreppet "subversion", som denna studie bygger på, har lånats av Ri-chard Terdiman. Hans definition i boken Discourse/Counter-discours (1985) innebär att det subversiva utmanar den dominerande diskursen eller de fast-slagna värderingarna. I mindre utsträckning baseras vår undersökning på Le pari biographique av François Dosse (2005), som anser att "att skriva en biografi" aldrig är någonting neutralt. Levnadstecknaren hittar alltid före-vändningar för rehabilitering eller avmystifiering. Således döljs bakom varje biografi ett projekt som måste klargöras. Resultatet av vår studie ger vid handen att Histoire de la Turquie inte är någon enkel kronologi över Muhammeds liv, utan en engagerad text som polemiserar mot den dominerande västerländska synen på islam och dess grundare. Lamartine bryter helt och hållet med orientalismens diskurs genom att systematiskt motsäga densamma. Denna subversiva ståndpunkt kommer till uttryck i texten antingen genom ett ifrågasättande av förutfattade me-ningar, eller genom ett förlöjligande, ett förnekande och ett tillbakavisande, men oftast genom en omkastning av värderingar. Detta förefaller vara ett försök av Lamartine att korrigera den övervägande negativa bilden av Mu-hammed. Histoire de la Turquie är alltså ett motexempel till Saids teori, som förnekar västvärldens förmåga att övervinna fördomarna mot islam.

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24

Ozbas, Mustafa. "Historical Origins Of Academic Orientalism In Russia." Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/3/12607040/index.pdf.

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The objective of this thesis is to examine the history of Oriental studies in Russia from the beginning of the first Russian interaction with Oriental societies to the end of the 19th century. In particular, the thesis attempts to explain under what conditions Russia had started conducting research on the language, history, geography and culture of the East and how Russian Oriental studies evolved from the practical aims to the academic goals. The central hypothesis of this thesis is that there is a close relationship between Russian Oriental studies and Russia&rsquo
s expansion to the East. Therefore, this thesis is an attempt to understand effects of Russian diplomatic, religious, military and of course academic goals on the Oriental studies.

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25

Deruchie, Andrew. "Ravel's Sheherazade and Fin-de-siecle orientalism." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30791.

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Sheherazade (Trois poems de Tristan Klingsor), composed in 1903, represents both Ravel's first major vocal work and his earliest major orchestral composition. Despite the work's important position in the composer's oeuvre, it has received little academic attention. No monograph, dissertation, or article on Sheherazade has yet appeared. The primary objective of this study is to make this much needed contribution to Ravel scholarship. Of the piece's salient features, the most immediately striking is its exoticism; every phrase is given an Oriental tint. Using the work of cultural critic Edward Said as a theoretical framework, I contextualize Sheherazade's exoticism by situating the piece within the broad set of interrelated cultural practices Said calls Orientalism. I show that the work is affiliated, structurally and rhetorically, with particular Orientalist texts (both musical and non-musical), textual genres, traditions, and practices. By locating the piece historically among these texts and practices, and by using them as a referential network to read it hermeneutically, I demonstrate that rich cultural, political, and, for Ravel, personal meaning can be read into Sheherazade .

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26

Braddock, Alan C. "Displacing Orientalism Thomas Eakins and ethnographic modernity /." [S.l. : s.n.], 2002. http://catalog.hathitrust.org/api/volumes/oclc/53916454.html.

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Thesis (Ph. D.)--University of Delaware, 2002.
Principal faculty advisor: Michael Leja, Dept. of Art History. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

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27

An, Tsun-Wei. "El papel de los paratextos en la traducción de la narrativa china al castellano y la creación de la imagen del “Otro chino”." Doctoral thesis, Universitat Autònoma de Barcelona, 2020. http://hdl.handle.net/10803/670327.

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Aquest treball se centra a revelar la imatge de l'altre xinès que es pot trobar implícitament a les portades de la narrativa xinesa contemporània traduïdes al castellà i/o al català que es van publicar a Espanya entre 1949 i 2019. La traducció, des de l'antiguitat, ha tingut un paper clau en la comunicació entre països i cultures. En aquest procés, a part del text, els paratextos també s'encarreguen de transmetre la informació i els coneixements socials d'altres cultures. A més, ofereixen un espai encara més lliure perquè els agents mediadors despleguin la seva ideologia per produir una imatge que pugui acostar-se més a les expectatives dels lectors receptors, encara que estigui distorsionada. De les 197 portades recopilades en el nostre corpus, s'ha posat de manifest que els paratextos han servit de plataforma valuosa per establir la imatge de l'altre xinès a Espanya, ja que, basant-nos en l'anàlisi quantitativa i qualitativa, s'aprecia una discordança temporal entre els models xinesos que es presenten a les portades i els que corresponen al contingut de l'obra. De la mateixa manera, en aquest estudi també hem descobert un ús incoherent dels sinogrames que apareixen a les portades, que es converteixen en una marca cultural amb la finalitat de subratllar el caràcter exòtic de la cultura xinesa.
Este trabajo se centra en revelar la imagen del Otro chino que se puede encontrar implícitamente en las portadas de la narrativa china contemporánea traducidas al castellano y/o al catalán que se publicaron en España desde 1949 hasta 2019. La traducción, desde la antigüedad, ha desempeñado un papel clave en la comunicación entre países y culturas. En este proceso, aparte del texto, los paratextos también se encargan de transmitir la información y los conocimientos sociales de otras culturas. Además, ofrecen un espacio aún más libre para que los agentes mediadores desplieguen su ideología para producir una imagen que pueda acercarse más a las expectativas de los lectores receptores, aunque esté distorsionada. De las 197 portadas recopiladas en nuestro corpus, se ha puesto de manifiesto que los paratextos han servido de plataforma valiosa para establecer la imagen del Otro chino en España, ya que, basándonos en el análisis cuantitativo y cualitativo, se aprecia una discordancia temporal entre los modelos chinos que se presentan en las portadas y los que corresponden al contenido de la obra. Del mismo modo, en este estudio también hemos descubierto un uso incoherente de los sinogramas que aparecen en las portadas, que se convierten en una marca cultural con el fin de subrayar el carácter exótico de la cultura china.
The objective of this research is to analyse the image of the Chinese Other shown in book covers of contemporary Chinese narrative translated into Spanish and/or Catalan published in Spain from 1949 to 2029. Translation has always played a key role in intercultural communication. In this process, apart from the text itself, paratexts also play an important role in the transmission of cultural and social information from one culture to another. Moreover, paratexts offer mediating agents a freer space to display their ideology to construct the image of the Other according to readers' expectations, which are often made up of stereotypes. Based on an analysis of 197 book covers, we found out that paratexts have been a powerful tool to build the image of the Chinese Other in Spain through translated literature. After a qualitative and quantitative analysis, we also realised that the Chinese Other shown in book covers does not correspond to that depicted in the corresponding stories from a chronological point of view. Moreover, we also notice an inconsistent use of sinograms appearing in book covers, since they are used a cultural mark in order to underline the exotic character of Chinese culture.

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28

Gidlöf, Hellen. "Orientalism, Terrorism och Västvärlden : Krig i Guds namn." Thesis, Uppsala universitet, Kulturantropologiska avdelningen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-175788.

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29

Lakhani, Safia. "From orientalism to postcolonialism : producing the Muslim woman." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116128.

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This thesis addresses particular limitations of postcolonial scholarship about Muslim women. To locate my analysis of postcolonial works, I survey Orientalist productions of the Muslim woman by European travelers and certain Muslim reformists. I read these repressive constructions of the Muslim woman through the lens of postcolonial critique. While postcolonial discourses about Muslim women are frequently framed as a "corrective" to Orientalist accounts, they are often limited by a commitment to teleological conceptions of development. This is especially true of the discourse of "Islamic Feminism" in the works of Margot Badran and miriam cooke. Examining Badran's and cooke's conceptions of feminism and religiosity, I highlight the ways in which it re-inscribes particular Orientalist assumptions, and remains bound by its adherence to secular-liberal values, and teleological conceptions of modernity. These biases carry serious implications for future scholarship about Muslim women within the Western Academy.

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30

ZeydanliogÌ†lu, Velat. "Kemalism's others : the reproduction of Orientalism in Turkey." Thesis, Anglia Ruskin University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.440252.

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31

Drott, Nadja. "Oriental Narratives or a Western script? : Self-Orientalism, the orient and the oriental - a discourse analysis of three contemporary historical novels." Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-294476.

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32

Serafim, Fernando Ulisses Mendonça. "Camilo Pessanha no contexto da sinologia do seu tempo: idiossincrasias." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8150/tde-13012016-133230/.

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O presente trabalho se propõe a analisar algumas concepções sobre o Oriente, correntes na primeira metade do século XX, que interferiram diretamente na escrita de Camilo Pessanha (1867-1926) sobre a vida chinesa. Morador de Macau por cerca de 26 anos, escreveu alguns poucos textos em prosa que tematizam a cultura e os costumes da China, além de ter tido contato com sinólogos de destaque. Os pareceres de Pessanha sobre o Oriente, bem como o de outros atores importantes, são relevantes na medida em que revelam influências do orientalismo, do exotismo e da sinologia, de maneira a reproduzir ou desafiar certos aspectos da lógica do discurso colonial instaurado em Portugal e aplicado em Macau. Num primeiro momento, o trabalho pretende refletir sobre a atuação de Camilo Pessanha como estudioso da cultura chinesa, prática na qual é confrontado com o seu contemporâneo e colega de trabalho Silva Mendes (1867-1931), também professor no Liceu de Macau. O discurso autorizado europeu que parte da ideia de domìnio sobre povos ditos inferiores seduziu a intelectualidade ocidental, e teve forte repercussão em grande parte dos pareceres de Camilo Pessanha sobre a cultura chinesa. Mostraremos, além dessa vertente, o cotejo que alguns estudiosos da vida do poeta empreendem em relação a uma suposta aproximação com a estética do exotismo. Desenhado este panorama, propomos um esboço do que seria uma nova visão portuguesa sobre Macau, ao cotejarmos o seu passado colonial, explicitado na prática administrativa portuguesa por autores como Oliveira Martins, com as novas possibilidades de compreensão da idiossincrasia macaense, esboçadas a partir de algumas iniciativas de autores como Camilo Pessanha e Silva Mendes.
This study aims at analyzing some conceptions regarding the East, present in the first half of the 20th century, which interfered directly on Camilo Pessanhas (1867-1926) writing about Chinese life. As a resident of Macao for twenty-six years, he wrote a few prose texts about Chinese life and culture, besides being in touch with some very important sinologists such as Silva Mendes (1867-1931) and José Vicente Jorge. Pessanhas remarks on the East, as well as those of other writers, are relevant for they portrait influences from Orientalism, exoticism and sinology in order to reproduce or challenge certain aspects related to the logic of the colonial discourse established in Portugal and applied in Macao. At first, this paper intends to reflect upon Camilo Pessanhas action as a student of Chinese culture, in which he is confronted by his fellow and co-worker Silva Mendes (who was also a teacher at Macaos Lyceum) as well as his pupil Luís Gonzaga Gomes (1907-1976). The European authorized discourse which derives from the idea of dominance of the so-called inferior peoples seduced the Western intellectuality and had a major impact on many of Pessanhas assessments on Chinese culture. Besides this dimension, we will also analyze a possible connection with exoticism, believed to be true by some researchers who studied the poets life. Having set the scene, we propose an outline of what would be a new Portuguese view on Macao, when comparing its colonial past, clarified in the Portuguese administrative practice by authors such as Oliveira Martins, with new possibilities for understanding Macaos idiosyncrasy, derived from some initiatives of writers like Camilo Pessanha and Silva Mendes.

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33

Contrera, Ximena Isabel Leon. "Um filme falado: a História e o Mediterrâneo na obra de Manoel de Oliveira." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-06122012-123348/.

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A partir da análise de Um Filme Falado (2003), de Manoel de Oliveira, são discutidas questões relacionadas à historiografia, à narrativa histórica por meio do cinema, bem como à crítica do orientalismo, eurocentrismo, relacionado-as à historiografia lusa e à do Mediterrâneo. São levados em conta aspectos de outras obras do realizador português, em especial Non, ou a vã glória de mandar (1990). Para a interpretação da película são consideradas obras da historiografia e de análise fílmica, bem como da crítica ao orientalismo, promovendo um diálogo com a historiografia em especial aquela que aborda o Mediterrâneo, Portugal, observando aspectos da história ibérica moderna, as relações do Ocidente com o Oriente árabe islâmico, além de levar em conta aspectos historiográficos como os lugares de memória.
Beginning with the film analysis of A Talking Picture (2003), by Manoel de Oliveira, here are discussed several questions regarding historiography, historical narrative through cinema, as well as the critics of Orientalism, Eurocentrism, connecting them with Portuguese and Mediterranean historiographies. I take in consideration aspects of other works by the Portuguese director, especially No or the vain glory of command (1990). To proceed about the film interpretation are considered works from historiography and film analysis, as well as from the critic of Orientalism, promoting a dialogue with historiography especially the one that approaches the Mediterranean Sea, Portugal, observing aspects from Iberian history, the relations of West and Islamic East, and also considering historiographical aspects as places of memory.

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Morais, Veridiana Delia Bueno de. "O Iraque na TV Brasileira." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8154/tde-10102011-103949/.

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O presente trabalho discorre sobre as imagens e ideias que as emissoras difundiram sobre o Iraque durante a cobertura das invasões do país, especialmente em 2003. Além de um estudo sobre as ramificações do processo de comunicação, como estão distribuídos os conglomerados que detêm os canais de informação, o material usado no Brasil e como as emissoras aberta, pública e por cabo abordaram o tema.
This research discuss about the images and ideas diffused by news networks about Iraq during covering invasions in the country, especially in 2003. Besides a study about the ramifications of the communication process, how are distributed the conglomerates that owns the information channels, the material used in Brazil and how networks open, public and cable broached the subject.

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35

Maatouk, Stefan. "Orientalism - A Netflix Unlimited Series : A Multimodal Critical Discourse Analysis of the Orientalist Representations of Arab Identify on Netflix Film and Television." Thesis, Malmö universitet, Malmö högskola, Institutionen för globala politiska studier (GPS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-43793.

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Orientalism was a term developed by post-colonial theorist Edward Said to describe the ways in which Europeans, or the West, portrayed the Orient as inferior, uncivilized, and wholly anti-Western. Netflix Inc., the world’s largest subscription-based streaming service, which as of 2018, expanded its streaming venue to over 190 countries globally, is the wellspring of knowledge for many people. Through the multimodal critical discourse analysis of 6 Netflix films and television programmes (Stateless, Gods of Egypt, Messiah, Al Hayba, Sand Castle, and Fauda) the study examines the extent to which the streaming giant is culpable in the reproduction of Orientalist discourses of power, i.e., discourses which facilitate the construction of the stereotyped Other. The results have shown that Netflix strengthens, through the dissemination and distribution of symbols and messages to the general population, the domination and authority over society and its political, economic, cultural, and ideological domains. Using Norman Fairclough’s approach to critical discourse analysis combined with a social semiotic perspective, this study endeavours to design a comprehensive methodological and theoretical framework which can be utilized by future researchers to analyse and critique particular power dynamics within society by exposing the dominant ideological world-view distortions which reinforce oppressive structures and institutional practices.

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36

Becan, Petek. "The Influence Of Orientalism On European Union - Turkey Relations." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609210/index.pdf.

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This thesis analyzes the influence of Orientalism on Turkey&rsquo
s relations with the European Union (EU) since Turkey&rsquo
s application for full membership. EU-Turkey relations are elaborated in the context of how Europe constitutes its relations with Turkey as an oriental &lsquo
other&rsquo
. Thus arguments on the role of the other in identification process, self/other conceptualization and Orientalism as an othering mechanism of the west are presented to provide a theoretical framework. The question of how Turkish-European affairs have developed since the eighteenth century is answered in order to constitute a historical background of EU-Turkey relations, adopt theories of othering and observe construction of Orientalism. Lastly the traces of Orientalism since Turkey&rsquo
s application for membership in 1987 are searched in the official documents of the EU and statements of European statesmen. Religion, culture and civilization are analyzed as differentiating factors in the hegemonic relationship between the west and the Orient, between the EU and Turkey. It will be concluded that Orientalism continues to be an influential factor in EU&rsquo
s enlargement process, specifically in Turkey&rsquo
s accession.

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37

Yu, Lan. "Orientalism and missionary Sinology, a study of W.A.P. Martin." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ38423.pdf.

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38

Sultana, Fehmida. "Romantic orientalism and Islam : Southey, Shelley, Moore, and Byron /." Thesis, Connect to Dissertations & Theses @ Tufts University, 1989.

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Thesis (Ph.D.)--Tufts University, 1989.
Submitted to the Dept. of English. Includes bibliographical references (leaves 209-215). Access restricted to members of the Tufts University community. Also available via the World Wide Web;

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39

Yu, Lan. "Orientalism and missionary Sinology, a study of W.A.P. Martin." Thesis, University of New Brunswick, 1997. http://hdl.handle.net/1882/860.

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40

Griffin, Brittany Renee. "Tales of Empire: Orientalism in Nineteenth-Century Children's Literature." Scholar Commons, 2012. http://scholarcommons.usf.edu/etd/4057.

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Children's literature often does not hold the same weight in the studies of a culture as its big brother, the novel. However, as children's literature is written by adults, to convey information which is important for a child to learn in order to be a functioning member of that society, it can be analyzed in the same way novels are, to provide insight into the broad sweeping issues that concerned the adults of that era. Nineteenth-century British children's literature in particular reveals the deep-seated preoccupation the British Empire had with its eastern colonies, and shows how England's relationship to those colonies, particularly India, changed throughout the period. Beginning with the writing of Christina Rossetti's The Goblin Market in 1859, touching upon the Alice stories of Lewis Carroll in 1865 and 1871, and finishing with Frances Hodgson Burnett's The Secret Garden published in 1911, I show how these three works of children's fiction mirror the changing attitudes of Britain in regard to her eastern colonies. The orientalism found in these stories is a nuanced orientalism that reflects the pressures of the moment and the changing tide of public opinion.

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41

Sörsäter, Sarah. "Läromedelsanalys av hinduism och buddhism: Orientalism, genus och jämställdhet." Thesis, Malmö universitet, Fakulteten för lärande och samhälle (LS), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-30543.

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Läromedel i religionskunskap på gymnasiet kan vara problematiska att använda. Religionerna hinduism och buddhism framställs ofta som österländska religioner som avviker från den västerländska religiösa normen. Likaså brister många läromedel i genus- och jämställdhetsperspektiv. Detta examensarbete har som syfte att analysera hur hinduism och buddhism framställs i tre läromedel i religionskunskap på gymnasiet i både text- och bildmaterial. Undersökningen utgår från postkolonial teoribildning och ett genus- och jämställdhetsperspektiv. Jag analyserar om det finns orientalistiska tendenser i framställningarna om hinduism och buddhism och om kvinnor och män får lika stort utrymme samt hur respektive kön framställs. Resultatet visar att hinduism och buddhism framställs utifrån ett eurocentrisk och kristocentrisk perspektiv. Båda religionerna är utsatta för exotifiering och romantisering. Det finns även ett tydligt vi- och dem-perspektiv i framställningarna av religionerna. Resultatet visar också att läromedlen i kapitlen om hinduism och buddhism inte ger män och kvinnor lika stort utrymme och att mannen ofta framställs som normen som kvinnan mäts gentemot. Berättelsen om kvinnan blir en tilläggskategori då hon inte ingår i den generella beskrivningen av religionen. Män porträtteras också i högre utsträckning i bildmaterial och skildrar ett helighetsideal medan kvinnor i större utsträckning utför vardagssysslor. Slutsatsen är att samtliga tre läromedel i någon grad innehåller orientalistiska tendenser och att de brister i genus- och jämställdhetsperspektiv.

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42

Lloyd, Amanda. "Reverse Orientalism: Laila Halaby's Once in a Promised Land." Cleveland State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=csu1337792460.

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43

Jones, Andrew Stuart. "Kay Nielsen orientalism in illustration during the Belle Époque /." Birmingham, Ala. : University of Alabama at Birmingham, 2009. https://www.mhsl.uab.edu/dt/2009m/jonesa.pdf.

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Thesis (M.A.)--University of Alabama at Birmingham, 2009.
Title from PDF title page (viewed Jan. 21, 2010). Additional advisors: Cathleen Cummings, Heather McPherson, Mindy Nancarrow. Includes bibliographical references (p. 66-71).

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44

Kaiser, Timothy David. "'Orientalism' in Auden and Isherwood's Journey to a war." Thesis, Hong Kong : University of Hong Kong, 1997. http://sunzi.lib.hku.hk/hkuto/record.jsp?B18685390.

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BASILE, Giuseppe Domenico. "Scrivere del Mezzogiorno.Processi di auto-orientalism nella Letteratura italiana." Doctoral thesis, Università degli Studi di Palermo, 2014. http://hdl.handle.net/10447/90860.

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Questo lavoro guarda al contributo che la letteratura italiana ha dato relativamente alla costruzione e alla sedimentazione, nell'immaginario comune e nella percezione pubblica, dell'identità geografica e culturale del Mezzogiorno, ovvero di quella «consapevolezza geopolitica» di cui parlava Edward Said a proposito di altre aree del globo. Per fare ciò, sono stati identificati e presi in esame due diversi momenti che nella storia d'Italia si sono contraddistinti per una forte ridiscussione dell'immagine delle regioni meridionali del paese. I decenni immediatamente successivi all'Unità, infatti, sono stati caratterizzati da ampi dibattiti in merito al ruolo che il Sud doveva avere all'interno della nuova nazione, e in tale quadro il campo letterario appare aver avuto una funzione tutt'altro che marginale, contribuendo insieme ai campi editoriale, artistico, culturale e politico, a sviluppare le diverse rappresentazioni del Mezzogiorno. Il ventennio fascista, poi, ha dovuto fare i conti con strategie descrittive che del Sud avevano fatto una problematica regione dell'immaginario, di cui si erano messi in risalto in prevalenza gli aspetti di alterità rispetto al resto d'Italia, e le ha riformulate in maniera complessa e disorganica, calandole poi (spesso a fini propagandistici) all'interno di dialettiche che ruotavano intorno alle opposizioni città/campagna, centro/periferia e tradizione/innovazione.

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Oliveira, Arilson Silva de. "Hinduísmo e Budismo em Max Weber: uma indologia sem orientalismos." Universidade Federal da Paraíba, 2016. http://tede.biblioteca.ufpb.br:8080/handle/tede/9748.

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Those intellectuals in Western modernity who exempted themselves from the Orientalist intellectual vanguard position did so, in part and in fact, once they were deeply involved with Eastern philosophy (especially, the Indian); undeniably in greater number among the Germans. This German intellectual look, along with a clear indomania, remained almost completely apart from the imperialist exploratory justifications, so attractive to the British and the French minds, as Said’s Orientalists, those explored by literary dictates and other Orientalists presented by him. Therefore, we confirm and disagree, at the same time, with the author of Orientalism on a fundamental point: Germany has opposed orientalisms. One, to a lesser extent, based specifically on Hegel’s communicating vessels (coming from some English and French), which confirms Said’s thesis; the other, and here under the particular look of Max Weber, opposed to the imperialist and modernist Orientalism. Given this premise, we deal with a fruitful and broad intellectual understanding, under the Weberian look, with respect to the transmission of ideas that took place in the nineteenth and early twentieth centuries, the so-called East India towards West Germany. Nevertheless, we have the following central problems: what would Weber's interests be? What and how did he present the Indian religions? Was he a mere influencer of Orientalism, as Said claims? Another Eurocentric adventurer and rationalist when it comes to an oriental culture? About the the first two questions, our research points to deep intellectual interests on the part of the German, far beyond what was expected; on the other questions, the answer is notably negative, since Weber will go beyond his time in many respects and will have unprecedented concerns, conclusions and amplifications regarding the indological analysis. Besides, he was not oblivious and submissive to the reports and analyzes coming from England and France, much less to the rationalist European and modern dictates that propagate the idea of being "better" than other times and other cultures.
Da posição de vanguarda intelectual orientalista se eximiram, em parte, aqueles intelectuais na modernidade ocidental que de fato ficaram profundamente envolvidos com a filosofia oriental (em especial, indiana), inegavelmente com maior ênfase entre os alemães. Tal olhar intelectual alemão, junto a uma indomania evidente, manteve-se quase que absolutamente à parte das justificativas exploratórias imperialistas, tão atraentes às mentes inglesas e francesas, os orientalistas de Said, e tão exploradas pelos ditames literários e orientalistas apresentados por ele. Assim sendo, confirmamos e discordamos ao mesmo tempo do autor de Orientalismo em um ponto fundamental: a Alemanha possui orientalismos opostos. Um, em menor proporção, calcado especificamente nos vasos comunicantes de ingleses e franceses, que confirma a tese do Said; outro, e aqui sob o olhar particular de Max Weber, contrapõe-se ao orientalismo imperialista. Diante desta premissa, tratamos de um entendimento intelectual frutífero e amplo, sob o olhar weberiano, no tocante ao contato ou transmissão de ideias ocorridas no século XIX e início do XX, entre os assim chamados Oriente indiano e o Ocidente alemão. Não obstante, temos os seguintes problemas centrais: quais seriam os interesses indológicos de Weber? O que e como ele apresentou as religiões indianas? Seria ele um mero influenciador do orientalismo, como assim apregoa Said? Mais um aventureiro eurocêntrico e racionalista em torno de uma cultura oriental? Para as duas primeiras questões, nossa pesquisa aponta para interesses intelectuais profundos por parte do alemão, muito além do esperado; para as demais, notadamente não, já que Weber irá além de seu tempo em muitos aspectos e terá preocupações, conclusões e amplificações inéditas em relação à análise indológica; além de não ficar omisso ou submisso aos relatos e análises advindas da Inglaterra e França, muito menos aos ditames racionalistas europeus e modernos que propagam a ideia de serem “melhores” a outros tempos e a outras culturas.

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Chen, Albert Yi Fu 1967. "Art and social dislocation : a Chinese diasporic condition." Monash University, Dept. of Fine Arts, 2004. http://arrow.monash.edu.au/hdl/1959.1/5203.

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Delvallez, Legendre Sophie. "Les influences hispano-orientales dans l’oeuvre poétique, graphique et dramatique de Victor Hugo (1820-1860)." Thesis, Rennes 2, 2012. http://www.theses.fr/2012REN20011/document.

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Dans cette thèse, nous nous intéressons d’abord aux origines du cadre arabo-espagnol en montrant comment la société du XIXe siècle est tournée vers l’Orient et comment l’art est pénétré par ce nouveau monde, notamment grâce à l’orientalisme et au romantisme. Nous abordons l’iconographie orientale hugolienne par le biais de ses souvenirs personnels, des traces laissées par ses voyages, en tenant compte de sa biographie mais aussi de la peinture et de la littérature arabo-espagnoles pour étudier des figures et mouvements emblématiques de l’Orient hugolien. Ensuite nous approchons l’univers arabo-espagnol et ses motifs récurrents. Nous voyons comment la culture arabo-espagnole a influencé les écrits de Hugo. Enfin, nous plongeons dans l’âme espagnole de Hugo avec son caractère fantasmatique et ésotérique. Toutes les passions humaines sont enfermées dans ce monde arabo-espagnol et permettent à Hugo de se livrer tel qu’il est réellement
In this thesis, firstly we investigate the origins of the Moorish Spanish context by showing how XIXth century society is turned towards the Orient and how Art is permeated by this new world in particular due to the influences of orientalism and romanticism. We discuss Hugo’s oriental iconography through his personal memoirs, notes from his travel journals, taking into account his biography but also by studying figures and movements symbolic of Hugo’s orient as depicted in Moorish Spanish painting and literature. Secondly, we look into the Moorish Spanish world and its recurrent themes. We illustrate how Moorish Spanish culture influenced Hugo’s writings. Lastly, we delve into Hugo’s Spanish soul with all its phantasmagorical and esoteric elements. Every human passion can be found in this Moorish Spanish world which allows Hugo to reveal his true inner character

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Stevens, Michael S. "Spanish Orientalism Washington Irving and the romance of the Moors /." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-11202007-125500/.

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Thesis (Ph. D.)--Georgia State University, 2007.
Title from file title page. Denise Davidson, committee chair; Maria Gindhart, Christine Skwiot, David McCreery, committee members. Electronic text (352 p. : ill. (some col.)) : digital, PDF file. Description based on contents viewed Jan. 29, 2008. Includes bibliographical references (p. 329-352).

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Gardner, Barbara J. "Speaking Voices in Postcolonial Indian Novels from Orientalism to Outsourcing." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/english_diss/85.

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In Orientalism, Edward Said identified how the Westerner “spoke for” and represented the silent Orient. Today with the burgeoning call-center business with India, it seems that the West now wants the Orient to speak for it. But is the voice that Western business requires in India a truly Indian voice? Or is it a manipulation which is a new form of the silencing of the Indian voice? This dissertation identifies how several Postcolonial Indian writers challenge the silence of Orientalism and the power issues of the West through various “speaking voices” of narratives representative of Indian life. Using Julie Kristeva’s abjection theory as a lens, this dissertation reveals Arundhati Roy as “speaking abjection” in The God of Small Things. Even Roy’s novelistic setting suffers abjection through neocolonialism. Salman Rushdie’s narrative method of magic realism allows “speaking trauma” as his character Saleem in Midnight’s Children suffers the traumas of Partition and Emergency as an allegorical representation of India. Using magic realism Saleem is able to speak the unspeakable. Other Indian voices, Bapsi Sidhwa, Khushwant Singh, and Rohinton Mistry “speak history” as their novels carry the weight of conveying an often-absent official history of Partition and the Emergency, history verified by Partition surviror interviews. In Such a Long Journey, Mistry uses an anthrozoological theme in portraying issues of power over innocence. Recognizing the choices and negotiations of immigrant life through the coining of the word (dis)assimilation, Jhumpa Lahiri’s writings are analyzed in terms of a “speaking voice” of (dis)assimilation for Indian immigrants in the United States, while Zadie Smith’s White Teeth “speaks (dis)assimilation” as a voice of multiple ethnicites negotiating immigrant life in the United Kingdom. Together these various “speaking voices” show the power of Indian writers in challenging the silence of Orientalism through narrative.

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Dissertations / Theses on the topic 'Orientalism'

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