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Journal articles on the topic 'Orientalism'
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Rohanda, Rohanda, and Dian Nurrachman. "Orientalisme Vs Oksidentalisme: Benturan dan Dialogisme Budaya Global." Jurnal Lektur Keagamaan 15, no. 2 (December 30, 2017): 377. http://dx.doi.org/10.31291/jlk.v15i2.529.
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Imperialism and colonialism have spawned research centers that examine the parts of the world that they control. Through these centers, orientalists work to discuss, write, produce and perform the Eastern world on the stage of Western culture. Authenticity, exoticism and grandeur of the East are dismantled, stripped down, doubted and elusive. Through orientalist goggles, the East is produced as a "hybrid" form; no more pure and original East. East is used as a storage or projection of their own unfamiliar (read: the West) aspects, such as crime, moral decadence, and so on. On the other hand, the East is seen as a dazzling world of exotic and full of mystical seductions. Meanwhile, unlike the orientalism that was originally intended as a serious study of the cultures to legitimize Western colonial powers in the Eastern world, occidentalism is precisely born from the methodological problems of orientalism which is said to be objective. Whereas behind the objectivity is stored Western interests to dominate, rearrange, and control the East. Orientalism has sparked nativist intellectuals to question the validity of orientalist works in constructing Eastern stereotypes. It cannot be denied then that these two discourses - Orientalism and Occidentalism - are in a position between the clashes and the global cultural dialogue.Keywords: Orientalism, oxidentalism, imperialism, colonialism, conflict, dialogue Imperialisme dan kolonialisme telah melahirkan pusat-pusat studi dan kajian yang menelaah belahan dunia yang dikuasainya. Melalui pusat-pusat kajian inilah, para orientalis bekerja untuk memperbincangkan, menulis, memproduksi dan mempertunjukkan dunia Timur di atas panggung kebudayaan Barat. Keaslian, keeksotisan dan keagungan Timur dibongkar, dipreteli, diragukan dan dibuat samar-samar. Melalui kacamata orientalis, Timur diproduksi sebagai suatu bentuk “hibrida”; tidak ada lagi Timur yang murni dan orisinal. Timur dijadikan tempat penyimpanan atau proyeksi dari aspek-aspek mereka sendiri (baca: Barat) yang tidak diakuinya, seperti kejahatan, dekadensi moral, dan lain-lain. Pada sisi lain, Timur dipandang sebagai dunia mempesonakan dari yang eksotis dan penuh dengan rayuan-rayuan mistis. Sementara itu, berbeda halnya dengan orientalisme yang sejak semula dimaksudkan sebagai kajian serius politik-budaya untuk melegitimasi kekuatan-kekuatan kolonial Barat di dunia Timur, oksidentalisme justeru lahir dari problem metodologis orientalisme yang katanya obyektif. Padahal di balik keobyektifan itu tersimpan kepentingan-kepentingan Barat untuk mendominasi, menata kembali, dan menguasai Timur. Orientalisme telah memicu para intelektual nativis untuk mempertanyakan keabsahan (validitas) karya-karya para orientalis dalam membangun stereotip-stereotip ketimuran. Maka tidak dapat dipungkiri kemudian bahwa dua wacana ini — orientalisme dan oksidentalisme — berada dalam posisi di antara benturan dan dialogisme budaya global.Kata-kata kunci: orientalisme, oksidentalisme, imperialisme, kolonialisme, benturan, dialog
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Amer Meziane, Mohamed. "Is Orientalism Islamic?" Comparative Studies of South Asia, Africa and the Middle East 40, no. 1 (May 1, 2020): 219–22. http://dx.doi.org/10.1215/1089201x-8186258.
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Abstract Since many orientalists make Revelation to Muhammad meaningful in terms of hermeneutical engagement, does it mean that orientalism should be deemed Islamic? By raising this deliberately provocative question, this essay examines the ways in which definitions of Islam do or do not challenge orientalism. Is it possible to construct a “post-orientalist” definition of Islam without enacting a continuous critique of orientalism? Is such a critique exhausted by Edward W. Said's famous book, Orientalism, as it is too often assumed, or are we still confined by its impasses? These questions define the method that structures the essay's argument.
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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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Nimah, Evayatun. "PENGARUH ORIENTALISME DALAM PENDIDIKAN ISLAM DI INDONESIA." Tabuah 25, no. 1 (January 3, 2022): 21–26. http://dx.doi.org/10.37108/tabuah.v25i1.615.
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Orientalism is western society’s perpective to look at the eastern world. At the end, orientalism narrowed down to the study of Islamic religion. This paper aims to identify orientalism’s influences in Islamic education in Indonesia. The result of this study indicate that orientalism has positive and also negative effects. The positive effect is the development of Islamic literatures compiled by orientalists. The negative effect that Islamic teaching only prioritizes the ideology without discussing tolerance between religions.
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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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Mohd, Siti Fatimah, Rahimah Embong, Hanif Md Lateh @ Junid, and Mohamad Zaidin Mat@ Mohamad. "[Characteristic and Challenges of Islamic Civilization According to Muhammad Asad Thoughts ] Karekteristik dan Cabaran Tamadun Islam Menurut Pemikiran Muhammad Asad." Jurnal Islam dan Masyarakat Kontemporari 16, no. 1 (January 31, 2018): 47–56. http://dx.doi.org/10.37231/jimk.2018.16.1.246.
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Orientalism is one of the challenges for the development of the contemporary Islamic civilization whether the Muslim society in general or the Islamic preacher in particular. This becomes a challenge when some orientalists who converted to Islam with the aim of destroying Islam. These people produce writings based on Islam, but presenting the facts which are contradict to the truth in order to bring confusion among Muslims as what has been done by Snouck Hurgronje in Indonesia.However, some orientalists who converted to Islam with the conviction of Islam as the true religion. Therefore, this study focuses on Muhammad Asad (formerly known as Leopold Weiss) (1900-1992) who was a Jewish orientalist and had converted to Islam. This study has found that Muhammad Asad’s civilizational thoughts are clear about the distinguished characterisctics of Islamic civilization namely transcendent, universal, balanced and controlled. While its essential elements include Tawhid, al-Qur'an and al-Sunnah and knowledge. He also identified the main challenges facing the Islamic civilization which are clash of civilizations, Orientalist threats and the worldly (Pseudo) scholars. This study has implications on the urgent needs of civilizational dialogue and the Islamization of education. In summary, Muhammad Asad’s approarch did not reflect himself as a misleading orientalist.
Key words: Muhammad Asad, Islam at the Crossroads, Islamic Civilization, Islamic Thoughts
Orientalisme merupakan satu daripada cabaran buat perkembangan peradaban Islam kontemporari sama ada terhadap umat secara amnya dan golongan pendakwah khususnya. Hal ini dikatakan sebagai cabaran kerana terdapat sebahagian orientalis yang memeluk Islam dengan tujuan menghancurkan Islam. Golongan ini menghasilkan penulisan berlatarkan Islam, namun telah mengemukakan fakta kontradik dengan kebenaran demi mengelirukan umat Islam seperti mana yang telah dilakukan oleh Snouck Hurgronje di Indonesia. Walaupun begitu, terdapat sebahagian orientalis yang memeluk Islam berdasarkan prinsip agama Islam sebagai agama sebenar. Bertitik tolak daripada realiti tersebut, kajian ini memberi fokus terhadap Muhammad Asad (sebelum ini dikenali sebagai Leopold Weiss) (1900-1992) yang merupakan seorang orientalis Yahudi dan telah memeluk Islam. Kajian ini mendapati gagasan pemikiran Muhammad Asad adalah jelas mengenai sifat-sifat tamadun Islam iaitu transenden, universal, seimbang dan terkawal. Manakala elemen-elemen utama tamadun Islam merangkumi Tauhid, al-Qur’an dan al-Sunnah serta ilmu pengetahuan. Muhammad Asad juga mendapati cabaran utama yang harus ditempuh oleh tamadun Islam adalah serangan Orientalis, pertembungan tamadun dan ulama’ duniawi (Pseudo). Kajian ini memberi implikasi kepada keperluan dialog peradaban dan Islamisasi pendidikan. Kesimpulannya, pendekatan Muhammad Asad tidak menjadi cerminan beliau sebagai orientalis yang mengelirukan.
Kata kunci: Muhammad Asad, Islam at the Crossroads, Orientalisme, Tamadun Islam, Pemikiran Islam
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Fattah, Abdul. "Critiques and Appreciation on Orientalism in the Study of Islam." MADANIA: JURNAL KAJIAN KEISLAMAN 23, no. 1 (July 7, 2019): 11. http://dx.doi.org/10.29300/madania.v23i1.1744.
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This article describes critiques on orientalism as well as appreciates orientalist works which have positive values in Islamic studies that requires “reassessment”. This is because orientalism is a distinctive discipline that has a strong historical value between the West and the East (Islam) after the medieval European renaissance. This discipline was initially used as a Western political tool to exploit the East—both aggression and imperialism. However this discipline deserves careful attention by removing prejudices-geopolitical and historical revenge in the orientalists’ objective judgments. The work produced by such orientalists cannot be solely underestimated. Some orientalists merely using a scientific or semi-scientific approach have continuously produced “magnum opus” and contributed to the development of Islamic studies such as Hadith index, Quranic dictionary, and Encyclopedia of Islam.
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Issiyeva, Adalyat. "Dialogues of Cultures." Revue musicale OICRM 3, no. 1 (June 6, 2019): 71–92. http://dx.doi.org/10.7202/1060122ar.
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The influence of the Saisons Russes, with its utterly Orientalist appeal in defining French modernism and Western avant-garde culture in general, is widely known and discussed by many researchers from multiple perspectives (Schaeffner 1953, Garafola 1989, Davis 2010, Bellow 2013). Less emphasised to date is the fact that Russian Orientalism emerged from European stimuli and, in many respects, its very existence is indebted to French Orientalism. As the famous Russian Orientalist Vasily Bartol’d complained, “The Orient’s neighbour, Russia, despite its geographical proximity, often preferred reading shoddy Western books on the Orient to a direct study of the Orient” (Bartol’d 1925, p. 295). 1 This occurred as a result of the nineteenth-century travels of many Russian literary men, painters, and linguists to Europe (notably to France and Germany) to study with famous Orientalists. This paper contextualizes French Orientalism within nineteenth-century Russian culture and considers how French musical Orientalism was negotiated in Russian writings from the period. Despite the critical views of Russian musicians toward French music with oriental subjects, the music nevertheless resonated with Russian compositional practices and some of its devices were used occasionally to depict not only the Orient, but Russia itself.
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Mudure, Mihaela. "Orientalism and the Eastern European Periphery." Linguaculture 13, no. 2 (December 31, 2022): 105–21. http://dx.doi.org/10.47743/lincu-2022-2-0319.
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This paper starts by discussing the specific use of Orientalism in the Romanian culture. Focus is laid upon the Romanian scholar Dimitrie Cantemir (1673-1723), the first Christian historian who was allowed to use the Ottoman archives for his work. Then Ienăchiţă Văcărescu or Kelemen Mikes offer alternative Orientalist discourses. Unfortunately, Said’s seminal essay neglects everything that is East of Vienna in terms of Orientalism. Criticizing the binary opposition West-Orient, in fact Said reiterates it in his work by neglecting the Eastern European periphery. The conclusion is that Central and Eastern Europe (CEE) offers interesting examples of Orientalisms where the power relationships are constructed differently.
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Kızıl, Fatma. "The Prophet’s (pbuh) Encounters with Christians in the Context of Orientalists’ Arguments of Cultural Borrowing." Akademik Siyer Dergisi, no. 10 (June 30, 2024): 21–32. http://dx.doi.org/10.47169/samer.1476259.
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This article explores the perspectives and assertions of academic Orientalism concerning the Prophet Muhammad’s interactions with Christians. The purpose here is not to exhaustively catalog all such views, but rather to delineate the predominant trends within academic Orientalism on this topic, as exemplified by the most recurrently cited opinions. It does not aim to enumerate every scholar who has articulated a perspective shared widely among Orientalists. Instead, the focus is on evaluating the fundamental tendencies of the Orientalist paradigm, preferring an analytical overview to a critique of individual opinions. Given that the stance of academic Orientalism, especially that of its early exponents, on the Prophet’s engagements with Christians was shaped under the influence of medieval assertions, a concise overview of these medieval claims is provided initially.
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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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Rzayeva, Prof Roida. "Orientalism and Ottoman Modernisation in the Discourse of Postmodernism." European Journal of Multidisciplinary Studies 4, no. 1 (March 30, 2019): 74. http://dx.doi.org/10.26417/ejms-2019.v4i1-530.
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If Orientalism is the critique of modernity, it can be rather considered in a postmodern discourse. New phenomena of global politics, changing moods of mind and cultural discourses again make Orientalism a topical subject. The East has always meant contrast for the West. Yet has it always meant the same? One should particularly note herein a philosophic approach to the problem is necessary instead of the usual and conventional political one, which mostly expresses a unilateral traditional characteristic of Orientalism and interprets it accordingly. There is an opinion Orientalism makes up a paradigm to study non-European histories and cultures using approaches coming after structuralism and postmodernism. As modernized, the East meets/clashes the West while there is no such an opposition in postmodernism, but is co-existence, which echoes the opposition characteristics of Orientalism, unlike the traditional one. At the same time, when analyzing orientalists' works, we often see not a unilateral, but a synthesized approach e.g in those by Turkish one, Hamdi. In any case, many panels by orientalist artists represent combinations which follow a well-known postmodernist motto, both that and the other, unlike the modern world's modernist logic, either that or this.
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Chistalev, Mark S. "Rethinking E. Said’s “Orientalism” in modern Western and Russian scientific discourse." Tambov University Review. Series: Humanities, no. 5 (2022): 1352–64. http://dx.doi.org/10.20310/1810-0201-2022-27-5-1352-1364.
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We consider the perception of the orientalist concept formulated by E. Said in modern Western and Russian science. The key works that have been published over the past 10-15 years are analyzed, inasmuch as the thirty years that have passed since the publication of E. Said’s monograph is a sufficient period for rethinking both the main postulates of his book and critical remarks addressed to it. It is concluded that the debate in the Western scientific community, caused by the publication of “Orientalism” is still mainly focused on the personality of the author himself, and sometimes on the opposition to his contemporary, the American historian and orientalist Bernard Lewis. It is emphasized that after the death of E. Said, the revisionist-minded part of the American and British oriental schools received a new reason to criticize not only “Orientalism”, but also the author himself in order to forget the work, which became the starting point for many Western orientalists to revise their attitude to the object of study. As for Russian Oriental studies, the research of orientalism in the humanities in Russia continues, despite the time that has passed since the publication of the Russian translation of the book by E. Said, and the understanding of the image of the “other” fits into the global trend of the discourse of orientalism, although with some specific features associated with the historical past of Russia.
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Hussein, Ibrahim. "German Orientalism and its Attention to Quranic Readings." Islamic Sciences Journal 11, no. 10 (March 17, 2023): 327–44. http://dx.doi.org/10.25130/jis.20.11.10.14.
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The orientalists have great efforts in studying the Islamic and Arab heritage, and the Germans have a special interest in the Holy Qur'an, its history, readings, and drawing. This research is an attempt to show the care of the oriental orientalism of the Qur'anic readings since the beginning of the orientalist movement. The printing of the Holy Quran in Arabic, and the translation of its meanings into German. The research reached important results, including: that most of the reasons and motives behind the Orientalism are religious reasons, economic colonialism reasons, and there are real scientific reasons, but they are very few as compared to other reasons and motives.
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Anshori, Aik Iksan. "Narasi Islam dalam Studi Orientaslisme dan Post Kolonialisme." International Journal of Pegon : Islam Nusantara civilization 6, no. 02 (December 14, 2021): 61–92. http://dx.doi.org/10.51925/inc.v6i02.50.
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Abstract
This paper will try to uncover the affair of orientalism and (post) colonialism in which the orientalist discourse, at the practical level, cannot be separated from the intertwined network of colonialism. In fact, between the two there is a reciprocal relationship that is so intimate in the form of cultural hegemony of orientalism which is fully supported by the authority of colonialism or vice versa, depending on the frame of the object being studied. But the first option is more appropriate to be my choice--for the sake of adaptation of the basic theme that will be raised. This lengthy presentation, aside from presenting paradoxical historical accounts between the two—in fact, each has its own historical identity—it will also strip down the motivation, background and epistema of the two. And with a little rash, because of my limitations, it can also be said as a case study of both at once.
Tulisan ini akan mencoba menguak perselingkuhan orientalisme dan (post) kolonialisme dimana wacana orientalis, dalam tataran praksis, tidak bisa dilepaskan dari jejaring kolonialisme yang bererat-kelindan. Bahkan antar keduannya ada hubungan timbal balik yang begitu mesra berupa hegemoni kebudayaan orientalisme yang disokong penuh oleh otoritas kekuasaan kolonialisme atau bisa juga kesebalikannya, bergantung frame objek yang dikaji. Namun opsi yang pertama lebih tepat jadi pilihan saya--demi adaptasi dari tema dasar yang akan diangkat. Paparan panjang ini, disamping akan mempresentasikan paparan-paparan sejarah yang paradoks antar keduanya—bahkan sejatinya masing-masing memiliki ciri identitas sejarah sendiri—pun juga akan mempreteli motivasi, latar belakang dan epistema keduannya. Dan dengan sedikit gegabah, karena keterbatasan saya, bisa dikatakan pula sebagai studi kasus keduanya sekaligus.
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Shafranskaya, Eleonora F., and Tatyana V. Volokhova. "Orientalism poetics: story by Leonid Solovyov “The Nomad”." RUDN Journal of Studies in Literature and Journalism 25, no. 4 (December 15, 2020): 648–56. http://dx.doi.org/10.22363/2312-9220-2020-25-4-648-656.
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The article deals with the problem of orientalism in literature, narrowed to the question of Russian orientalism and its Soviet derivation. The names of Nikolai Karazin and Andrey Platonov are mentioned among Russian literary Orientalists. The researchers identify the differences between Soviet Orientalism and the Orientalism of the XIX century. The analytical paradigm presented in the article outlines the prospects for the scientific study of Uzbek impressions. Salir-Gul (1933) by Sigismund Krzyzanowski and Pavel Zaltzman's novel Central Asia in the Middle Ages (1930s). For the first time, the novel The nomad (Kochevye) by the Russian writer of the twentieth century Leonid Solovyov written in 1929 and published in 1932 is analyzed in detail. Appeal to the folklore, ceremonial, and ritual life of the peoples of Central Asia becomes one of the main techniques of Leonid Solovyov's Oriental poetics. Solovyov's narrator is not a traditional orientalist observer of an alien, and therefore exotic, picture of the world. In Solovyov's poetics, the subject of the story merges with its object and represents a single whole: Russian literature spoke in the voice of a stranger. The material of the article corresponds to the intentions outlined in modern postcolonial studies.
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Booth, Anthony R. "Towards an Analytic, Fārābian Conception of Orientalism." European journal of analytic philosophy 18, no. 2 (December 17, 2022): SI2–25. http://dx.doi.org/10.31820/ejap.18.2.3.
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In this paper, I attempt to develop what I call an ‘Analytic, Fārābian’ conception of Orientalism. The motivation for this conception is that it helps us with the task––identified by Wael B. Hallaq––of going beyond ‘rudimentary political slogans’ attached to the theory of Orientalism and instead to identifying Orientalism’s underlying ‘psycho-epistemic pathology’ (Hallaq 2018, 4). In order to do this properly, according to Hallaq, we need to find a methodological alternative to that which makes Orientalist discourse possible. Hallaq identifies the underlying problem as a commitment to secular humanism, and the solution its abandonment. However, I think the problem is a deeper one, which can roughly be stated as follows: how can we accept the pervasiveness of ideological influence without abandoning the idea that our theories aim (and to some extent succeed) at representing objective reality—such that we can say that Orientalism is a real phenomenon, and not merely something we happen to believe is a phenomenon. Conceiving Orientalism from within a Fārābian epistemology and using analytic tools to understand it (which I argue constitutes a unique and distinctive kind of fallibilism) makes head-way here where other conceptions fail
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Moynihan, Conor. "Timelessness and Precarity in Orientalist Temporality: Mehdi-Georges Lahlou’s Aesthetics of Disorientation." Contemporaneity: Historical Presence in Visual Culture 8 (October 30, 2019): 1–22. http://dx.doi.org/10.5195/contemp.2019.272.
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The Hourglasses (2015), by French-Moroccan artist Mehdi-Georges Lahlou, features five large hourglasses displayed artifact-like upon a table. As one would expect of an hourglass, these glass sculptures can be inverted to measure out time. This, though, is where convention ends, as these are filled with couscous, not sand. Unlike sand, couscous cannot measure time consistently and the inversion of any one of these five hourglasses results in a different measurement of time. In effect, they disorient any linear notion of temporality, raising the specter of Orientalism and its fantasy of a timeless East. Mehdi-Georges works in a diverse range of media including performance, sculpture, installation, and self-portraiture. Dealing with race, gender, sexuality, colonialism, identity, and representations of Islam and Catholicism, his work performs the instability in all these categories by critically complicating fantasies of “East” and “West” without relying on a mere binary reversal of meaning. Contextualizing his work within a larger history of Orientalism, my argument begins first with Percy Bysshe Shelley’s poem “Ozymandias,” composed in 1817, followed by an analysis of nineteenth- and twentieth-century Orientalist paintings before leading to a concise discussion of contemporary Orientalism in art and art discourse. My analysis then circles back to the artist’s work to insist that Orientalism’s fantastical invocation of the East remains a disabling presence in the contemporary imaginary. Orientalism’s temporality, as glimpsed obliquely from Mehdi-Georges Lahlou’s hyphenated identity, is likewise rendered unstable in his work. As seen in The Hourglasses, his work produces what I call “an aesthetic of disorientation,” predicated on the artist’s embodied cultural hyphenation, which renders the Orientalist fantasy of the East absurd through its own tropes of representation. By bringing queer theory and disability studies to bear on his work, I show how his practice engages with Orientalism’s temporality to open up new possibilities of perceiving the world.
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Abbas, Amina, and Hafiz Muhammad Zahid Iqbal. "INVESTIGATING THE EAST-WEST ENCOUNTERS: A POSTCOLONIAL RE-ORIENTALIST READING OF KAMILA SHAMSIE’S BURNT SHADOWS: A NOVEL." Pakistan Journal of Social Research 05, no. 01 (March 31, 2023): 412–18. http://dx.doi.org/10.52567/pjsr.v5i01.1021.
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Kamila Shamsie’s (2009) Burnt Shadows is based on fictionalizing certain historical events as it narrates the histories of the two families’ sufferings during World War II, the atomic bombing of Japanese cities, colonialism in India, the division of the sub-continent into Pakistan and India and the conflicts between Pakistan, Afghanistan, and America in the wake of post-9/11. This study explores the novelist’s politicized and partial depiction of the characters belonging to the East and West. Shamsie (2009) treats the characters based on their national affiliations, the characters belonging to the USA/West have been positively represented while those representing the Non-western countries have been negatively portrayed in the novel. Utilizing Lisa Lau and Om Prakash Dwivedi's and Lau and Ana Christina Mendes’ insightful commentaries on the ideological role of re-orientalism in South Asian English writings as articulated in their respective seminal works Re-Orientalism and Indian Writing in English and Re-Orientalism and South Asian Identity Politics, this study argues that Shamsie’s (2009) strategic use of unreliable narration and unfavourable descriptions of the Eastern characters against the Western characters in the novel may underscore her a re-orientalist writer who consciously or unconsciously sustains and celebrates the erstwhile orientalists or colonisers’ perceived expectations about the orientals. Keywords: Orientalism, Re-orientalism, Misrepresentation, Representation,
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Hussein Ali AL-FADHLI, Bushra. "ORIENTALISM AND ARABIC LANGUAGE - BEGINNINGS AND FOUNDATION." International Journal of Education and Language Studies 03, no. 01 (March 1, 2022): 42–57. http://dx.doi.org/10.47832/2791-9323.1-3.4.
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Orientalism is the method to study the East , specially Islamic East in order to learned its science , civilization and religious. The orientalists have dealt with the study of Semitic and Arabic Language for its importance in translate the Bible and expose obscurity in some of its texts. Early in Eighteenth century the interest in Arabic language increased and the orientalists used the linguistic methods of research that was used in Europe such as historical and comparative methods to describe Arabic language and its dialects. Many books for study Semitic languages and Arabic languages have appeared.(Syntactic Development of Arabic Language) book by the orientalist Bragstrasher is considered the example to study the Arabic tongue from historical aspect and from systematic element ,which mean to describe the internal system of Arabic Language.
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Heurtebise, Jean-Yves. "Hegel’s Orientalist Philosophy of History and its Kantian Anthropological Legacy." Journal of Chinese Philosophy 44, no. 3-4 (March 3, 2017): 175–92. http://dx.doi.org/10.1163/15406253-0440304007.
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This paper aims to shed new light on Hegel’s rather problematic statements about Asian thinking and Chinese philosophy by disclosing the Orientalist antecedents found in Kant’s anthropological works. First, the notion of Orientalism will be defined with reference to Orientalism (1977) and “Orientalism Reconsidered” (1985) by Edward Said. Second, an exploration of Kant’s anthropological research will show that this constituted the turning point in the Western Orientalist perception of China which had a strong influence on Hegel Finally, it will be claimed that Hegel’s Orientalist perception of China rests on a definition of culture as the expression of the “spirit of a people” (Volksgeist) that has recently been revised by contemporary post-colonial anthropologists.
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SPILLER, HENRY. "Tunes That Bind: Paul J. Seelig, Eva Gauthier, Charles T. Griffes, and the Javanese Other." Journal of the Society for American Music 3, no. 2 (May 2009): 129–54. http://dx.doi.org/10.1017/s1752196309090117.
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AbstractThe powerful concept of orientalism has undergone considerable refinement since Edward Said popularized the term with his eponymous book in 1978. Orientalism typically is presented as a totalizing process that creates polar oppositions between a dominating West and a subordinate East. U.S. orientalisms, however, reflect uniquely North American approaches to identity formation that include assimilating characteristics usually associated with the Other. This article explores the complex relationship among three individuals—U.S. composer Charles T. Griffes, Canadian singer Eva Gauthier, and German-trained Dutch East Indies composer Paul J. Seelig—and how they exploited the same Javanese songs to lend legitimacy to their individual artistic projects. A comparison of Griffes's and Seelig's settings of a West Javanese tune (“Kinanti”) provides an especially clear example of how contrasting approaches manifest different orientalisms. Whereas Griffes accompanied the melody with stock orientalist gestures to express his own fascination with the exotic, Seelig used chromatic harmonies and a chorale-like texture to ground the melody in the familiar, translating rather than representing its Otherness. The tunes that bind Griffes, Gauthier, and Seelig are only the raw materials from which they created their own unique orientalisms, each with its own sense of self and its own Javanese others.
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Sakti, Mohammad Djaya Aji Bima, Muhammad Rifdillah, Yusuf Khairul Ramadhan, and Hendri Setiyo Wibowo. "Prophethood of Muhammad SAW in the Orientalist Perspective: A Critical Analysis." Journal of Comparative Study of Religions 4, no. 01 (May 19, 2024): 65–80. http://dx.doi.org/10.21111/jcsr.v4i01.10956.
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The urgency to reassess the Western Orientalism concept is currently recognized by the Islamic community. Orientalism, with its aim to investigate the East and its entire civilization, is a movement with a relatively long history. Originating from concerns about the diminishing role of the church in Western society post-Renaissance, Orientalist thinking stems from a perspective seeking to emphasize studies on the civilizations of the Eastern world. Orientalist thought not only addresses the Eastern world in general but tends to be highly critical of Islam and the civilization developed within it. Therefore, this paper attempts to examine the aspect of Western Orientalist diabolism in scrutinizing and developing criticisms regarding the Prophethood of Muhammad SAW. This represents a thought model synonymous with the Orientalist movement. In its analysis, the researcher presents some unfounded accusations of Orientalism, also providing critiques to address these accusations.
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Armayanto, Harda, Adib Fattah Suntoro, Zen Anwar Saeful Basyari, and Nurul Aminah Mat Zain. "Snouck Hurgronje and the Tradition of Orientalism in Indonesia." Tasfiyah: Jurnal Pemikiran Islam 7, no. 2 (August 29, 2023): 263–87. http://dx.doi.org/10.21111/tasfiyah.v7i2.10384.
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This article aims to reveal and analyze the works and thoughts of Snouck Hurgronje's orientalism in Indonesia. Hurgronje was the most influential orientalist in formulating the Dutch Colonialism policy in Indonesia. Unlike most orientalists who only studied Islam through literature studies, Hurgroje also penetrated directly into the Muslim community and mingled with them, he even managed to infiltrate Muslim intellectuals by pretending to convert to Islam. This research is a qualitative study that uses literature to collect data from books, journals, and other documents related to Hurgronje's thoughts. This research found that there is a deep relationship between orientalism and colonialism as seen in Hurgronje's works. Among his most phenomenal orientalist thoughts is his thesis that the Hajj ritual in Islam is a pagan legacy. Hurgronje also made a strategic move in the Aceh War by advising the Dutch East Indies government to separate religion and politics (secularization). According to Hurgronje, if Islam was integrated with politics, it would encourage people's resistance, which was dangerous for the Dutch. In addition, Hurgronje also developed the Receptie theory which aims to dwarf Islamic law and uphold traditional law to clash the two.
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Ismailinejad, Zahra Sadat. "Orientalist Paintings and said Orientalism." International Letters of Social and Humanistic Sciences 50 (March 2015): 68–81. http://dx.doi.org/10.18052/www.scipress.com/ilshs.50.68.
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Westerners came to this conclusion that to dominate Orient, they should gain sufficient knowledge about them. Therefore, they established the so-called field of Orientalism to study Orient since this knowledge gave them the power to rule. Based on this type of knowledge, they thought that there were sharp contrasts and differences between Orient and Occident and they tended to gain advantage from them. The problem started when Orient internalized these notions and embraced them with open arms due to the inferiority complex that was imposed on him. Orientalist painters also took their cues from the Orientalism to reflect their governments’ ideas and politics in disguise. These paintings began in nineteenth-century and different artists from Britain, France, Italy, Germany and Spain went to the East or started to paint based on others’ paintings or description of Eastern land. The problem is that some of these painters were first-hand observers but some others let their imaginations to shape their conceptions of Orient. Here, attempts have been made to review these paintings based on Said’s book, Orientalism.
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Nudin, Lupi Saepul, Sasongko S. Putro, and Dedi Yusar. "ANALISIS POSKOLONIAL PADA NOVEL TAK ADA ESOK KARYA MOCHTAR LUBIS." Media Bahasa, Sastra, dan Budaya Wahana 27, no. 1 (October 1, 2021): 538–46. http://dx.doi.org/10.33751/wahana.v27i1.4128.
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Abstract This research is a postcolonial study describing the resistance that occurred in the novel No Tomorrow by Mochtar Lubis. In this study using descriptive and deconstructive analysis methods. In order to be easy in conducting postcolonial study research, an intrinsic elemental approach is also used. The focus on this study is related to radical and passive resistance and mimicry that occurs in the novel No Tomorrow, to describe and describe the resistance and mimicry, first examined the orientalist behavior contained in the novel No Tomorrow. The results of this study showed: (1) the behavior of orientalism contained in the novel Tak Ada Esok is a domination carried out by the Dutch in order to exploit the Indonesian state, and orientalism behavior is also carried out by Johan along with guerrillas. (2) The resistance that occurs in the novel Tak Ada Esok is the fight of johan and hassan with Sudiarto with gerilyaw troops ... This study is a postcolonial study describing the resistance that occurred in the novel No Tomorrow by Mochtar Lubis. In this study using descriptive and deconstructive analysis methods. In order to be easy in conducting postcolonial study research, an intrinsic elemental approach is also used. The focus on this study is related to radical and passive resistance and mimicry that occurs in the novel No Tomorrow, to describe and describe the resistance and mimicry, first examined the orientalist behavior contained in the novel No Tomorrow. The results of this study showed: (1) the behavior of orientalism contained in the novel Tak Ada Esok is a domination carried out by the Dutch in order to exploit the Indonesian state, and orientalism behavior is also carried out by Johan along with guerrillas. (2) The resistance that occurs in the novel Tak Ada Esok is the fight of johan and hassan with Sudiarto with gerilyaw troops who performed mimicry to undermine the power of Japan and the Netherlands, it was in the postlonial study called radical resistance and mimicry conducted by the figures Johan and Hassan together sudiarto, is a mimicry to survive in order to undermine dutch power, with guerrilla forces, Johan did resistance directly or physical contact, it was in the postlonial study called radical resistance. who performed mimicry to undermine the power of Japan and the Netherlands, it was in the postlonial study called radical resistance and mimicry conducted by the figures Johan and Hassan together sudiarto, is a mimicry to survive in order to undermine dutch power, with guerrilla forces, Johan did resistance directly or physical contact, it was in the postlonial study called radical resistance. Keywords: Orientalism, Postcolonial, Resistance AbstrakKajian ini adalah sebuah kajian poskolonial yang mendeskripsikan resistenis yang terjadi dalam novel Tak Ada Esok karya Mochtar Lubis. Dalam penelitian ini menggunakan metode analisis deskriptif dan dekonstruksi. Agar mudah dalam melakukan penelitian kajian poskolonial, digunakan juga pendekatan unsur intrinsik. Fokus pada penelitian ini terkait dengan perlawanan radikal maupun pasif dan mimikri yang terjadi pada novel Tak Ada Esok, untuk menggambarkan dan mendeskripsikan perlawanan dan mimikri tersebut, terlebih dahulu dikaji perilaku orientalis yang terdapat dalam novel Tak Ada Esok. Hasil penelitian ini menunjukan: (1) perilaku orientalisme yang terdapat di dalam novel Tak Ada Esok merupakan dominasi yang dilakukan oleh Belanda agar dapat mengeksploitasi negera Indonesia, serta perilaku orientalisme juga dilakukan oleh Johan bersama pasukan gerilyawan. (2) Resistensi yang terjadi dalam novel Tak Ada Esok adalah perlawan tokoh Johan dan Hassan bersama Sudiarto dengan pasukan gerilyawan yang melakukan mimikri untuk meruntuhkan kekuasaan Jepang dan Belanda, hal itu di dalam kajian poskolonial disebut resistensi radikal dan mimikri yang dilakukan oleh tokoh Johan dan Hassan bersama Sudiarto, merupakan mimikri untuk bertahan hidup agar dapat meruntuhkan kekuasaan Belanda, dengan pasukan gerilyawan, Johan melakukan perlawanan secara langsung atau kontak fisik, hal itu di dalam kajian poskolonial disebut resistensi radikal. Kata kunci: Orientalisme, Poskolonial, Resistensi.
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Shabanirad, Ensieh, and Seyyed Mohammad Marandi. "Edward Said’s Orientalism and the Representation of Oriental Women in George Orwell’s Burmese Days." International Letters of Social and Humanistic Sciences 60 (September 2015): 22–33. http://dx.doi.org/10.18052/www.scipress.com/ilshs.60.22.
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Edward Said’s groundbreaking text, Orientalism is a contrapuntal reading of imperial discourse about the non-Western Other. It indcates that the Western intellectual is in the service of the hegemonic culture. In this influential text, Said shows how imperial and colonial hegemony is implicated in discursive and textual production. Orientalism is a critique of Western texts that have represented the East as an exotic and inferior other and construct the Orient by a set of recurring stereotypical images and clichés. Said’s analysis of Orientalism shows the negative stereotypes or images of native women as well. As a result, Orientalism has engendered feminist scholarship and debate in Middle East studies. For Said, many Western scholars, orientalists, colonial authorities and writers systematically created the orientalist discourse and the misrepresentation of the Orient. George Orwell as a Western writer experienced imperialism at first hand while serving as an Assistant Superintendent of Imperial Police in Burma from 1922 to 1927. One of Orwell’s major concerns during his life was the issue of imperialism and colonialism which is reflected in his first published novel, BurmeseDays. Orwell’s own political purpose in this novel was to convince the reader that imperialism was morally wrong. Although he saw imperialism as one of the major injustices of his time and had declared himself against Empire, in Burmese Days, Orwell, consciously and unconsciously, repudiated his views and followed the Orientalist discourse. In this study, the authors demonstrate how Orwell maintains a white male Eurocentric imperialist viewpoint. The authors attempt to examine how the ‘female subalterns’ are represented in Burmese Days. While Oriental women are represented as the oppressed ones, they are also regarded as being submissive, voiceless, seductive and promiscuous.
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Bilqis, Bahiroh, Ikwan Setiawan, and Supiastutik Supiastutik. "The Construction of Orientalism in Doris Lessing's The Grass is Singing." Pioneer: Journal of Language and Literature 15, no. 2 (December 31, 2023): 322. http://dx.doi.org/10.36841/pioneer.v15i2.3165.
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This article studies the construction of Orientalism in the novel The Grass is Singing by Doris Lessing. Doris Lessing is a British writer born in Persia who won the Nobel Prize for Literature in 2007. As a white writer, Lessing is known as a writer who fights for the rights of the black community. Still, in this novel, she sharpens the negative image of the blacks as described in the theory of Orientalism. Orientalism focuses on the West’s view of the East. In the novel, Orientalism was carried out by The West against The East, represented by Mary Turner as white people and Moses as the black. This study aims to dismantle the Orientalist discourse in the novel. The study applied the theory of Orientalism proposed by Edward Said (1979). The Orientalist discourse in The Grass is Singing is constructed in the form of stereotypes and oppression against the black people in Southern Rhodesia. Racism, colonialism, and the politics of Apartheid done by white people in the novel showcase the white superiority toward the inferior black.
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Hasan, Mohammed Ahmed. "The Method of Russian Orientalists for Research in Kurdish Literature." Journal of University of Raparin 11, no. 1 (July 9, 2024): 651–69. http://dx.doi.org/10.26750/vol(11).no(1).paper26.
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Our research entitled (The Method of Russian Orientalists for Research in Kurdish Literature) is an attempt to study the critical method they have followed for research in Kurdish literature. In this study we want to answer several questions: What was the research method of these orientalists for Kurdish literature? What are the scientific values of research methods? What is the significance of these studies for the history of Kurdish literature? Our study consists of two main parts. The first part, entitled Origin and History of Orientalism, consists of three topics. First topic; what is orientalism? It is an attempt to interpret the terms and concepts of Orientalism. The second topic is entitled History and Development of Orientalism. In this section we have interpreted the history of orientalism emergence. This section is a theoretical section. The second part is called the Method of Russian Orientalists. It consists of two topics. The first topic is the identification of the research methods of Russian orientalists, and the second topic is the scientific value of these methods. This practical section exemplifies the research of orientalists such as Abkarovich Urbili, E. A. Smirnova, Zare Osb, E. Yi Vasilyeva, M. S. Lazarev, M. B. Rodinko, and Alexander Zhaba. Finally, the results of our research are defined in several points, with a list of sources according to the Harvard system.
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Hetemi, MA Atdhe. "Orientalism, Balkanism and the Western Viewpoint in the Context of Former Yugoslavia." ILIRIA International Review 5, no. 1 (June 30, 2015): 311. http://dx.doi.org/10.21113/iir.v5i1.22.
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This research paper examines the role of the Orientalist and Balkanist discourse in the Former Yugoslavia with a particular focus on Albanians. Here, Western Orientalist and Balkanist stereotypes of the Former Yugoslavia are examined arguing that the Orientalism and Balkanism of people living in the Former Yugoslavia is and was viewed differently from the standard by the West and by the people living in the Former Yugoslavia in the way how they perceive each other. The first part of this research paper treats the Orientalism and Balkanism in the context of people living in the Former Yugoslavia, in general.The second part of this research paper analyzes the case study of the application of the Orientalist and Balkanist theoretical lenses on one of the nations living in the Former Yugoslavia, namely Albanians. Here, some explorations and thoughts are provided on how Albanians define themselves and how they were perceived by the South Slavic majority living in the Former Yugoslavia.There are three authors and, subsequently, three seminal works that shall serve as pillars of this theoretical analysis: concepts of Edward Said’s “Orientalism,” Bakic-Hayden’s theories on Orientalist variations and nesting Orientalism, and Maria Todorova’s ground-breaking analysis of the external practices of Balkans representation. These provide a useful theoretical framework through which to explore the distribution of the Orientalist and Balkanist discourses in Former Yugoslavia.
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El Mitry, Abdelghani. "THE OTHER MOROCCO: HOW AMERICA PERCEIVES THE ORIENT." International Journal of Language and Literary Studies 5, no. 2 (July 15, 2023): 101–17. http://dx.doi.org/10.36892/ijlls.v5i2.1314.
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This paper examines the portrayal of Morocco in American culture throughout different historical periods. Its main objective is to provide a critical analysis of cultural encounters, particularly focusing on how the American perspective shapes the representation of Morocco as the “Other.” The aim of this paper is not only to highlight the various textual and visual depictions influenced by Orientalist discourse used to represent the country and its people, but also to explore America's historical involvement in the narrative of Orientalism. The examination of American and Western perceptions of Morocco leads to a discussion on Edward Said’s Orientalism, reconsidering some of its theoretical limitations. Specifically, Said's neglect of American Orientalist knowledge systems and the oversight of American fair exhibits in shaping popular Victorian perceptions of the Orient. The paper also addresses Orientalism’s failure to critically engage with the agency of natives within an orientalized context and its limited exploration of how the Oriental Other, when displaced to the center, reacts and acts, as well as the implications of the Orient transitioning from the “Other” to the “Self” and from the margins to the center of the paradigm
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Munji, Ahmad, and Hasyim Muhammad. "Sir William Jones (1746–1794) and the Early Orientalist Discourse on Sufism." Teosofia: Indonesian Journal of Islamic Mysticism 10, no. 1 (April 27, 2021): 89–110. http://dx.doi.org/10.21580/tos.v10i1.9190.
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Many theories have been proposed to discuss Sufism in terms of its linguistic origins and its role in spiritual knowledge, its concepts and ideas, and cultural influences. Both Muslim and orientalist scholars have offered opposing views on the beginnings of Sufism. Unfortunately, Western orientalists were the first to research this topic, and their ideas greatly influenced later scholars. This study examines how early British orientalists, particularly Sir William Jones, approached the study of Sufism. Jones represents the early development of British orientalism, which started in the form of personal travel accounts long before orientalist societies were established to support them. Only the later ‘experts on the Orient’ created scholarly circles that followed a more objective and systematic approach to studying Muslim cultures, yet often persisted in the erroneous claim that Sufism was an external and foreign element in Islamic culture.
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Ahmed Hasan Al-Saidi, Afaf. "The East in the Western Perception: Orientalism in some selected Poems of Lord Byron." Arab World English Journal For Translation and Literary Studies 5, no. 3 (August 15, 2021): 17–26. http://dx.doi.org/10.24093/awejtls/vol5no3.2.
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Orientalism as a literary phenomenon has been recently focused on by different writers all over the world. Many of those who write about Orientalism have not the same understanding, and the divergences are reproduced due to different attitudes toward Orientalism. From various studies concerning Orientalism, there are apparent tributaries confronting the understanding of the concept of Orientalism from different perspectives. Edward Said is one of those who, according to what many Western and Eastern writers say, represent the negative attitude towards Orientalism, and tries only to make it appear ugly and offensive. Many writers, Arabs and non-Arabs, take, more or less, the same approach Said used towards the subject of Orientalism. Others have, to some extent, tried to give excuses for the writers, especially the Romantics, for the negative impression their writings reflected on the readers when going through what is supposed to be Oriental works. Nigel Leask, Sari Makdisi, Emily Haddad, Martin Bright, Tripta Wahi and Naji Oueijan are the significant writers of this group. British orientalists did not use the right approach to look or write about the East. What irritates Said is that these orientalists did not pay attention to find any possibility by which they could bridge the gap between the European and Asiatic parts of the world. This paper tries to trace and to define Lord Byron’s type of Orientalism in some of his oriental works and his chief work Don Juan.
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Et.al, Fatma Ibrahim Ali Radwan. "Orientalism's Suspicions about the Prophet's Infallibility andResponding against them "The Orientalist Schacht as a model"." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 11, 2021): 4320–28. http://dx.doi.org/10.17762/turcomat.v12i3.1723.
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This study aims at elucidating and clarifying Islam's position towards orientalists' opinions concerning the infallibility of the Prophet Mohammad Peace and Prayers by Upon Him (PPUH) in his acts and diligence (ijtihad) through investigating the orientalist literature and resources in which the suspicions occurred are related to the research subject. Then analyze and criticize those suspicions by referring to Islamic authenticity sources. The research concluded that the claims of orientalism collapsed in the face of the absence of logical and written evidences concerning the subject of infallibility. The research also recommended the importance of paying attention to orientalist studies and intensifying the efforts to overcome these suspicions with thought, study and research.
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Dalal, Sanghamitra, and David H. J. Neo. "The Re-orientalised Cosmopolitan Turn in Yangsze Choo’s “The Ghost Bride”." Studia Universitatis Babeș-Bolyai Philologia 67, no. 3 (September 20, 2022): 241–56. http://dx.doi.org/10.24193/subbphilo.2022.3.25.
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"The Re-Orientalised Cosmopolitan Turn in Yangsze Choo’s The Ghost Bride. The magical realist bestseller The Ghost Bride (2013) by Yangsze Choo was adapted into a Netflix original series in 2020. The story revolves around the female protagonist, Pan Li Lan, whose hand has been requested to wed the late Lim Tian Ching, making it a “ghost marriage” or “spirit wedding,” and her, a ghost bride. With the financial woes that the Pan family is facing, Li Lan has to carefully consider this macabre proposal by the wealthy and prominent Lim family. In this article, the authors look at the novel and the Netflix series, The Ghost Bride and argue that it is a form of re-orientalised metropolitan cosmopolitanism, contrived for global consumption in the current global cultural marketplace. Set in 1893, in the colonial cosmopolitan port city of Malacca, the production employs the elite culture of the Peranakan Chinese and re-orientalises it. The critics will, therefore, examine the dynamics of re-orientalism and cosmopolitanism and eventually contend that the production of The Ghost Bride manifests a re-orientalised cosmopolitan turn in depicting a local culture for a global audience. Keywords: re-orientalism, metropolitan cosmopolitanism, magical realism, Peranakan Chinese, The Ghost Bride"
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Pekşen, Hasan Deniz. "New Conflicts, New Orientalists: How Military Theorists Reproduced Orientalism in Twenty-First Century." Alternatif Politika 16, no. 2 (June 29, 2024): 205–27. http://dx.doi.org/10.53376/ap.2024.08.
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Efforts to understand the twenty-first century conflicts have led to the appearance of many unconventional studies. While many analyze the new conflicts as the method of the “weak”, others analyzed twenty-first century conflicts as the method of specific “cultures.” In this study, it is argued that many military theorists, who use the cultural analysis of new conflicts, also reproduce new forms of orientalism. Based on this argument, the study questions whether the orientalist discourse used in these works maintains continuity with the classical orientalist discourse or creates a new one specific to the twenty-first century. To answer that, first, drawing on Edward Said's and Patrick Porter’s works, classical orientalism is outlined. Then, to make the comparison, neo-orientalist theses regarding the continuity of colonialist and Euro-Centric perspectives are examined. Finally, selected texts and expressions from Counterinsurgency and Fourth Generation Warfare literatures are analyzed. As a result, it is concluded that these studies reproduce Orientalism and there is a continuity.
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Das, Runa. "A Post-colonial Analysis of India–United States Nuclear Security: Orientalism, Discourse, and Identity in International Relations." Journal of Asian and African Studies 52, no. 6 (October 15, 2015): 741–59. http://dx.doi.org/10.1177/0021909615609940.
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This article uses Edward Said’s post-colonial framework to analyze India–United States (US) nuclear security relations in the post-Cold War period as a clash of US Orientalism and India’s nuclear sovereignty as a key marker of India’s post-colonial essence. Through an analysis of the discourses of India and the US with regard to India’s May 1998 detonation and the 123 Agreement, it explores the following questions: To what extent has America’s security relationship with India been characterized by Orientalist discourses? Does the revision of the US post-9/11 security relationship with India as evidenced through the 123 Agreement indicate continuity or change in America’s Orientalist discourses vis-à-vis the nuclear policies of the Indian state? How has this shaped India’s nuclear nationalism? In exploring these questions, it will be argued that US security discourses reflective of Orientalism have constructed India along Orientalist lines; have structured US security policies towards the nuclear strategies of the Indian state (thereby consolidating India’s nuclear nationalism); and, that the revision of the US security relationship with India post-9/11 shows a continuity of America’s Orientalism towards the Indian state and its nuclear program. The article concludes with an analysis of the implications of Orientalism on South Asian security/International Relations.
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Gholi, Ahmad, and Masoud Ahmadi Mosaabad. "Departure from Orientalist Norms in Arminius Vambery’s Travels in Central Asia." Dirasat: Human and Social Sciences 51, no. 2 (March 30, 2024): 333–46. http://dx.doi.org/10.35516/hum.v51i2.3199.
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Objectives: This article critiques Edward Said's Orientalism through a detailed examination of Arminius Vambery's "Travels in Central Asia" as a departure from traditional Western travel writing. By analyzing Vambery's work, the aim is to highlight instances where he deviates from the established principles of Orientalism. Methods: Drawing on Behdad's insights, this study explores the dynamic and flexible nature of Orientalist discourse. It investigates how travel writers like Vambery can deviate from the norms and conventions of Orientalism in their encounters with Eastern cultures and people. Results: The findings of this study demonstrate three notable instances where Vambery showcases his departure from Orientalism. Firstly, he recounts an encounter with two Afghans who discover his disguise during their shared journey. Secondly, Vambery refrains from depicting the harem of local Emirs in Turkistan as a place of hedonism, in contrast to prevailing Victorian travel writers. Lastly, he appreciates and celebrates the local cuisine, in contrast to the dismissive attitudes prevalent among his contemporaries. Conclusions: It is a mistaken assumption that Victorian travel writers exclusively followed Orientalist tropes when exploring the Islamic Orient. The study emphasizes the importance of recognizing these counter-Orientalist moments in travel literature to present a more nuanced and comprehensive understanding of the works.
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Béord, Théry, and Achim Alan Merlo. "Orientalism in Celluloid: The Production of the ‘Crazy Year’." Social and Management Research Journal 14, no. 2 (December 31, 2017): 109. http://dx.doi.org/10.24191/smrj.v14i2.5495.
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This article introduces a journey in the orientalist movement that characterises the cinema of the ‘crazy years’ between 1919 and 1929. Attention will be turned on the peculiarities of this period, including the socio-cultural dimension of that epoch. The role of the woman in cinematographic art will be considered as an appropriate tool for the interpretation of orientalism in the European society during the interwar period. Period of the creation of a popular culture or popularisation of culture, Orientalism became a mean to escape with fantasy the everyday way of life of modern European society. The film directors involved in the new emerging art, cinema for instance, included Orientalism into their scripts as an artistic style which was already extensively developed in painting and literature beforehand. This process leads to the trivialisation of Orientalism in the collective imagination and to the estrangement of the more ethnographic documentary films with the fictional treatments. We introduce here in this article some significant achievements proceeding from this estrangement. Finally a comparative look will be granted to the French-German couple, core of the European building, with the example of the Atlantis myth, revisited with an Orientalist vision.
Keywords: Orientalism, cinema, ‘crazy years’, Atlanti
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Altwaiji, Mubarak. "American Orientalist Discourse: the Linguistic Formation and Transformation." International Journal of English Linguistics 9, no. 1 (December 31, 2018): 261. http://dx.doi.org/10.5539/ijel.v9n1p261.
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The Middle East region had been the epicentre of American orientalist discourse since the American independence from Britain. After independence, American linguists, travellers, missionaries, politicians, sailors and traders scrutinized the anarchy and uncertainty of that region and employed them to produce works that prioritized American identity formation. This research rests on conducting an analysis of how American orientalism was created and how the various encounters between Arabs and America affected the linguistic course of this academia. This study considers the major encounters in the course of Arab-America relationship that brought major transformations to orientalism such as: the Barbary war, the creation of Israel, oil and terrorism. Since the American independence, American orientalism focused on building American identity in comparison with Arabs and their practices. Modern American orientalism has undergone various and huge transformations resulted mostly from formidable threats to American interests and the American retaliations to those threats. These encounters, whether political, economic or military, brought representation of Arabs to the top of American orientalist agenda and left a huge impact on image of Arabs in literature. Therefore, this study is based on the analysis of these different factors in order to know the different perspectives of this orientalism through its different stages.
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Nash, Geoffrey. "What Is Bahai Orientalism?" Humanities 10, no. 1 (December 23, 2020): 2. http://dx.doi.org/10.3390/h10010002.
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Scrutinizing the literature of a modern religious movement this article argues that postcolonial theory can effectively be brought to the analysis of religions and religious writing. The case study focuses on the way in which colonialism impacted the Bahai faith in a specific and formative way, causing its leadership to present aspects of the faith’s development by employing the codes of Western Orientalism. Drawing on nineteenth and early twentieth-century European orientalist texts composed either about their own faith, or the Islamic society out of which it grew, the article demonstrates how these led Bahais “themselves [to]… adopt [..] an essentially Orientalist vision of their own community and of Iranian society”. Edward Said’s Orientalism throws light on an enduring situation in which mutual othering has crossed from culture and religion into politics, however since the late 1990s critics have demonstrated that Orientalism can function in more varied ways than Said allowed. Finally, the possibility is discussed as to whether there can be such a thing as a postcolonial Bahai scholar.
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Niama, Haidyr Hashim. "ORIENTALISM IN JOHN UPDIKE’S TERRORIST." International journal of language, literature and culture 04, no. 02 (May 1, 2024): 13–19. http://dx.doi.org/10.55640/ijllc-04-05-03.
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The goal of this research is to look at John Updike's "Terrorist" as a Neo-Orientalist depiction of Muslims, particularly Arabs. Indeed, since the Crusades, there has been a centuries-long conflict between the West and Islam. The crusaders' philosophy was centered on the duality of "we" versus "them.". Western monarchs, clergy, missionaries, businessmen, and authors tended to see Islam and Muslims through myopic lenses, creating an exotic, weird, and distorted image of Islam and Muslims in their stories. These tales had a profound impact on how the Muslim and Islamic worlds were portrayed in the scholarly subject of Orientalism. The study demonstrates that orientalist depictions of Muslims as barbarians, lethargic, unprogressive, and a potential threat to world peace are still prevalent in today's world. Neo-Orientalism is the post-colonial label for this reincarnation of orientalist ideology. This Neo-Orientalist thought is echoed in many literary works written in the aftermath of 9/11. The famous novel "Terrorist" by John Updike, released in 2006, has been chosen as a model work for this purpose. The use of the Critical Discourse Analysis approach to the critical analysis of the story, particularly the depiction of Muslim characters. Furthermore, Updike's portrayal of Islam is based on its flaws, such as its indifference for self-improvement and modernity. The Muslim other is framed as the flawed equivalent of the perfect non-Muslim American in this novel's orientalism and imperfection designs.
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Nugroho, Irzak Yuliardy, and Imam Syafi'i. "Metode Studi Ilmu Al-Qur’an Kontemporer: Respon Terhadap Pandangan Orientalis Pada Al-Qur’an." Asy-Syari’ah : Jurnal Hukum Islam 8, no. 1 (February 7, 2022): 88–106. http://dx.doi.org/10.55210/assyariah.v8i1.641.
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Abstract
The historical nature of the Qur'an led to the emergence of hermeneutical ideas and theories (methods of interpretation). This theory is a very urgent effort to be developed in understanding the meaning of the Qur'an as a whole. The hope is that the theological and legal ethical parts can be placed in a unified whole (total). Through this method, a weltanschauung (worldview) of the Qur'an can be formulated and understood. If humans want to think optimally and want to use their rational mind, they will realize that in fact the greatest blessing of the Qur'an is the thought and understanding of the intentions and meanings contained therein to then realize their ideas in actions that are both religious and spiritual. . In this case, then Sahiron Syamsuddin, mapped the flow of contemporary Qur'anic study methods into three groups: a) The traditionalist quasi-objectivist view; b) The modernist quasi-objectivist view; c) Subjectivist views.
The study of the science of the Qur'an in the West was first carried out by the Orientalism group, which at the beginning of its emergence was closely related to the psycho-historical relationship between Islam and the West in the intellectual, trade and war fields. Therefore, the study of the science of the Qur'an in the study of orientalism is not only oriented to the emotional-intellectual relationship, but also the emotional-political east, namely in order to facilitate the political expansion of the West towards the East. But along with the times, orientalism in the end moved purely on an objective-independent study of the east. The flow of orientalism, at least, goes through three periods, namely the period before the crusades, the crusades to the European enlightenment period, and the last period from the enlightenment to modern times. This is marked by the presence of orientalists in the East (Islam) who also functioned as colonial advisors, in addition to conducting scientific studies.
Keywords: Al-Qur’an, Hermeneutics, Contemporary.
Abstrak
Sifat Al-Qur’an yang bersifat historis menyebabkan munculnya gagasan dan teori hermeneutika (metode penafsiran). Teori ini menjadi kerja-usaha yang sangat mendesak untuk dikembangkan dalam memahami makna Al-Qur’an secara utuh. Harapannya, bagian-bagian teologis dan etika legalnya dapat ditempatkan dalam keseluruhan (totalitas) yang padu. Melalui metode ini, sebuah weltanschauung (pandangan dunia) Al-Qur’an dapat dirumuskan dan dipahami. Bila manusia mau berpikir secara optimal dan mau memanfaatkan akal rasionalnya, ia akan menyadari bahwa sesungguhnya berkah Al-Qur’an yang teramat besar adalah pemikiran dan pemahaman maksud-maksud serta makna yang terkandung di dalamnya untuk kemudian mewujudkan gagasannya dalam perbuatan yang bersifat keagamaan dan keduaniaan. Dalam hal ini, kemudian Sahiron Syamsuddin, memetakan aliran metode studi qur’an kontemporer menjadi tiga kelompok: a) Pandangan quasi- obyektivis tradisionalis; b) Pandangan quasi-obeyektivis modernis; c) Pandangan aliran subyektivis.
Studi ilmu al-Qur’an di Barat pertama kali dilakukan oleh kelompok Orientalisme yang pada awal kemunculannya berkaitan erat dengan psiko- historis hubungan Islam dan Barat di bidang intelektual, perdagangan dan peperangan. Oleh karena itu, studi ilmu al-Qur’an dalam kajian orientalisme tidak hanya berorientasi pada hubungan emosi-intelektual, melainkan juga emosi-politis ketimuran, yaitu dalam rangka memperlancar ekspansi politik Barat terhadap Timur. Tetapi seiring perkembangan zaman, orientalisme pada akhirnya bergerak murni pada kajian ketimuran secara obyektif- independen. Alur perjalanan orientalisme itu, setidaknya, melalui tiga periode, yaitu periode sebelum perang salib, perang salib hingga masa pencerahan Eropa, dan periode terakhir adalah mulai pencerahan hingga zaman modern. Hal ini ditandai dengan kehadiran para orientalis di Timur (Islam) yang juga berfungsi sebagai penasehat kolonial, disamping melakukan kajian-kajian ilmiah.
Kata Kunci : Al-Qur’an, Hermeneutika, Kontemporer.
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Falach, Ghulam. "KONTRIBUSI POSITIF ORIENTALISME: KAJIAN ATAS REINHART DOZY (1820-1883 M)." Refleksi: Jurnal Filsafat dan Pemikiran Islam 20, no. 1 (September 6, 2020): 85. http://dx.doi.org/10.14421/ref.2020.2001-06.
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The main focus of Orientalist thought is nothing but to reconstruct and influence Islamic civilization. Their enthusiasm to activate orientalism is increasingly challenged by the presence of Islam as a religion that has followers of most of the world's population. One of the actions of orientalism towards the Islamic world is to start a research movement on the Qur'an and al-Hadith which are the basis of the law and guidelines of Muslims. Not far from the critics of the Qur'an and al-Hadith, they also deconstructed aspects of the development of science, Islamic law, and even the originality of Islamic history. Some famous orientalism figures, one of them is Reinhart Dozy, a famous orientelism from the Netherlands with the concept of literacy in the history of Islamic civilization in Spain. Even though he received a lot of criticism and appreciation from both orientalists and Muslim thinkers, his literary work has had a great influence on Islamic civilization. The discussion steps of this study are entirely carried out using qualitative research that is library research. To be more useful and function properly, this paper is equipped with an explanation using the method of description, interpretation and analysis of data in each discussion. This is done, none other than to focus the discussion to produce a consistent and comprehensive understanding.
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Falach, Ghulam. "KONTRIBUSI POSITIF ORIENTALISME: KAJIAN ATAS REINHART DOZY (1820-1883 M)." Refleksi Jurnal Filsafat dan Pemikiran Islam 20, no. 1 (September 6, 2020): 85–100. http://dx.doi.org/10.14421/ref.v20i1.2301.
Full textAbstract:
The main focus of Orientalist thought is nothing but to reconstruct and influence Islamic civilization. Their enthusiasm to activate orientalism is increasingly challenged by the presence of Islam as a religion that has followers of most of the world's population. One of the actions of orientalism towards the Islamic world is to start a research movement on the Qur'an and al-Hadith which are the basis of the law and guidelines of Muslims. Not far from the critics of the Qur'an and al-Hadith, they also deconstructed aspects of the development of science, Islamic law, and even the originality of Islamic history. Some famous orientalism figures, one of them is Reinhart Dozy, a famous orientelism from the Netherlands with the concept of literacy in the history of Islamic civilization in Spain. Even though he received a lot of criticism and appreciation from both orientalists and Muslim thinkers, his literary work has had a great influence on Islamic civilization. The discussion steps of this study are entirely carried out using qualitative research that is library research. To be more useful and function properly, this paper is equipped with an explanation using the method of description, interpretation and analysis of data in each discussion. This is done, none other than to focus the discussion to produce a consistent and comprehensive understanding.
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Ye, Tianxiang. "Unmasking Orientalism: Stereotypes in Education and Media in 20th Century America and Europe." Journal of Education, Humanities and Social Sciences 23 (December 13, 2023): 487–91. http://dx.doi.org/10.54097/ehss.v23i.12947.
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This article examines the influence of Orientalism in both education and media during the 20th century in the United States and other European countries. The analysis highlights the significance of Orientalism and how it contributed to the stereotypes in education and the media. This research paper draws upon a diverse range of sources, including American textbooks, American and European films, and newspapers in the United States and across Europe in the 20th century. While the article briefly touches on Orientalism in education and media generally, its primary focus lies in dissecting Orientalist themes within American and European textbooks, films, and newspapers from this era. The examination of textbooks reveals how both Americans and Europeans portrayed Asians through a lens tinted by stereotypes and occasional hostilities. Likewise, in the realm of films and newspapers, an abundance of questionable Orientalist elements often misled readers and viewers, fostering a distorted understanding of Oriental cultures. These works, laden with biases, readily engendered stereotypes of Asians among European audiences. By shedding light on these dynamics, this research paper seeks to catalyze a positive transformation in American and European education and media, while also offering a challenge to the enduring presence of Orientalism.
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El-Affendi, Abdelwahab. "Studying My Movement: Social Science Without Cynicism." International Journal of Middle East Studies 23, no. 1 (February 1991): 83–94. http://dx.doi.org/10.1017/s0020743800034565.
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While I was working on my Ph.D. thesis on Ikhwan in the Sudan,1 a Sudanese colleague of mine working in a related area used to joke that we have all become “Orientalists.” There was a certain sense of irony—and truth—in this “accusation.” Our endeavor was either the negation and supersession of Orientalism, or its final triumph. For here we are, fiery Islamic militants, squatting meekly and dutifully at the feet of our Orientalist sheikhs, hoping to drink at their hands the cup of knowledge on which we had simultaneously turned our backs. Is this conceding defeat or starting an invasion?
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KIZILKAYA YILMAZ, Rahile, and Abdülhamit UĞURLU. "A Different Approach to Islamic Studies in the West: Hungarian-born German Orientalist Scholar Miklos Muranyi and His Method." İslami İlimler Dergisi 17, no. 1 (March 27, 2022): 183–215. http://dx.doi.org/10.34082/islamiilimler.1093929.
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One of the strongest schools of Orientalism is undoubtedly the German school. It is thought that Ignaz Goldziher (d. 1921), Josef Horovitz (d. 1931), and Joseph Schacht (d. 1969) -who are considered among the pioneers of German Orientalism- have a highly critical perspective to all kinds of canonical sources of Islam and they have spent serious efforts in the field of Islamic sciences for the last centuries. They are also known to educate key figures as their followers with these critical claims. There are orientalist researchers who are different, both in terms of the methodology they follow and approach for fundamental issues, apart from these mainstream orientalists who especially influenced the researchers after them in terms of methodology, theory, and study of canonical sources. Among these researchers, the Hungarian-born German scholar Miklos Muranyi should be mentioned by differentiation from others on the methodology he applied in his studies and his ability to take an effective consideration to use of the works written by Muslims.
On the contrary to his predecessors, Muranyi who bears important traces of the orientalist tradition from which he emerged with his acceptance that hadīths consist of historical material about the periods it belongs to, he is not as skeptical as they are. Miklos Muranyi's works, who had a great effort in revealing the manuscripts from the second and third centuries after Hijra, loom large in both the history of hadīth and the science of fiqh in terms of content and information. In this study, firstly, German orientalism was explained briefly to notice the differentiation of Muranyi from the tradition he was educated with. Secondly, Muranyi's life and works were emphasized, and the particular characteristic perspectives of him within the orientalist paradigm were touched upon. This article covers Muranyi's views on the early period works which he has concentrated a large part of his work, concludes with his observations and assessment.
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Cheuk, Michael Ka-chi. "Gao Xingjian’s Escape from Orientalism." Archiv orientální 89, no. 2 (September 30, 2021): 365–87. http://dx.doi.org/10.47979/aror.j.89.2.365-387.
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Of Mountains and Seas (1989) and Snow in August (1997) are two plays which Gao Xingjian completed in France and contain direct references to ancient Chinese cultures. With reference to Gao’s “cold” theatrical techniques of suppositionality and tripartite acting, I argue such plays not only expose the Orientalist impulses in their portrayals of Chinese mythology and Zen Buddhism but also breathe new life into these ancient Chinese traditions. By highlighting Gao’s emphasis on observation, this paper demonstrates how his “escape” from Orientalism via literature is less about the avoidance of Orientalism than the reflexive observation of Orientalism.
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Alahmed, Anas M. "Internalized Orientalism: Toward a Postcolonial Media Theory and De-Westernizing Communication Research from the Global South." Communication Theory 30, no. 4 (May 27, 2020): 407–28. http://dx.doi.org/10.1093/ct/qtz037.
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Abstract This article applies the concept of internalized orientalism to explain how news representations reflect the power struggles and power relationships within postcolonial nations of the global South through Orientalist discourses. Introducing the concept of internalized orientalism to postcolonial media studies has the potential to de-westernize communication research by depicting the interplays of representations within the South. In this article, I analyze internalized orientalism as a communication theory by studying media representations of the Egyptian revolution in terms of four themes: (a) inability of southern people to rule themselves, (b) religious versus civil state, (c) social conflicts and the patriarchal state, and (d) dehumanization of people and reducing human agency. I argue that internalized orientalism demonstrates how media representations reflect a Western production of knowledge of the global South in the global South, working toward reproducing neocolonial power. At the same time, I argue, internalized orientalism offers a lens for understanding the politics of representations and knowledge production from the South.