Academic literature on the topic 'Orientalisme'
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Journal articles on the topic "Orientalisme"
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Mejdell, Gunvor. "Christopher Andreas Holmboe, Paris og et akademisk orientalistisk nettverk på 1800-tallet." DIN - Tidsskrift for religion og kultur, no. 1 (August 23, 2024): 145–55. http://dx.doi.org/10.52145/din.2024.1.2292.
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I Nordic Orientalism. Paris and the Cosmopolitan Imagination 1800–1900 beskriver og analyserer Elisabeth Oxfeldt hvordan «orientalismen» innen kunst og litteratur medvirket til forestillingen om den nordiske (danske og norske) egenart: i forhold til både det kontinentale europeiske, med det nordiske som kulturell periferi, og til de fremmede kulturer og samfunn i det nære og fjerne Østen. Særlig hadde det kosmopolitiske miljøet i Paris sterk tiltreknings- og påvirkningskraft på de nordiske intellektuelle. Christopher Andreas Holmboe (1796–1882) var den første norske professor i «østerlandske sprog». I et mindre arbeid med vekt på Holmboes oversettervirksomhet førte kildene meg til en annen linje av «nordisk orientalisme» på 1800-tallet, nemlig den akademiske. Også der fører sporene til Paris, nærmere bestemt til École des Langues Orientales Vivantes (etablert i 1795) og den legendariske franske orientalisten Silvestre de Sacy (1758–1838). I dette bidraget trekker jeg fram hvordan Holmboe, hans samtidige i Norden og hans etterfølgere ved universitetet i Christiania/Kristiania /Oslo var knyttet til dette akademiske nettverket av orientalister som sprang ut av det franske miljøet tidlig på 1800-tallet.
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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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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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Egholm Feldt, Jakob. "Orientalisme og Israel – tre skabeloner for orientalisme-receptionen i jødiske studier." Dansk Sociologi 20, no. 3 (September 3, 2009): 77–93. http://dx.doi.org/10.22439/dansoc.v20i3.3083.
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Denne artikel vil følge Edward W. Saids begreb ”orientalisme” inden for et særligt områdestudium. Jødiske studier er ofte dybt politisk og etisk motiverede foruden at være etnisk motiverede i den forstand, at mange forskere er engagerede i jødisk kulturpolitik, ligesom Said var dybt engageret i palæstinensernes politiske sag. Mit spørgsmål vil således være: hvordan har jødiske studier, som områdestudium betragtet, modtaget orientalismebegrebet? Mine grundlæggende antagelser er: 1. Orientalismebegrebets familiaritet med kolonialisme og imperialisme er et problem for jødiske områdestudier, fordi common sense i feltet placerer studiet i en anden kontekst. 2. Problemet er ikke kun begrebsligt/fagligt, men også politisk, fordi jødiske områdestudier helt enkelt har en markant pro-zionistisk profil. Denne politisering er ikke kun ideologisk, men opleves af mange i feltet som eksistentiel/ontologisk pga. Holocaust, og derfor er en eller anden grad af zionisme doxa.
Artiklen viser, at der findes tre skabeloner for orientalisme-receptionen i jødiske studier, som jeg kalder 1. Den kampusradikale, 2. Den postkoloniale og 3. Den historiske. Der argumenteres for, at Saids begreb orientalisme har medvirket til at opløse kultur- og socialanalytiske dikotomier i jødiske studier og dermed har ydet et væsentligt bidrag til området.
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Jakob Egholm Feldt: Orientalism and Israel. Three templates for Orientalism in Jewish Studies
This article analyses Edward Said’s concept of Orientalism in Jewish Studies. Jewish Studies are often highly politically, ethically and ethnically motivated, because many scholars are engaged in Jewish cultural politics just as Said was engaged in the Palestinian national cause. My question in this article is: How has the concept of Orientalism been received in Jewish Studies? My assump-tions are: 1. The familiarity between orientalism, colonialism and imperialism poses a problem for Jewish Studies, because common sense in the field places it in another context. 2. The problem is not only conceptual but also political, in as much as Jewish Studies have a significant Zionist profile. This politicization is not only ideological but also experienced as existential/ontological because of the Holocaust. Thus, a degree of Zionism is doxa in the field.
The article shows that there are three models for using the concept of orientalism in Jewish Studies. I call them: the campus radical, the post-colonial, and the historical. I argue that Said’s concept of orientalism has contributed to dissolving analytical dichotomies in Jewish cultural studies and thus made a significant contribution to the field.
Key words: Said, Israel, Zionism.
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Hoffmann, Thomas. "Neo-orientalisme - om orientalismens postmoderne mutationer." Dansk Sociologi 20, no. 3 (September 3, 2009): 127–36. http://dx.doi.org/10.22439/dansoc.v20i3.3086.
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Iswahyudi, Iswahyudi. "Menyibak Kekerasan Simbolik Orientalisme." Ulumuna 11, no. 1 (June 30, 2007): 27–52. http://dx.doi.org/10.20414/ujis.v11i1.428.
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Recent order of world civilization seems to be constructed by Western civilization through project of orientalism which assumes East as the passive receiver of anything West actively offer; East is considered uncivilized, primitive, and dominated by myth and superstition. Based on the assumptions, West wants to inject modernity awareness into East cognitive sphere. But, East finds the want as a West tricky way to dominate East, a new kind of colonialism, and a hegemony.
West hegemony covered under orientalism—to use Pierre Boudeau’s term—is a kind of symbolic violence. The term refers to a violence insulted smoothly; it is differed from domination which refers more to physical violence. Orientalism symbolic violence can be traced through orientalists’ works on East that are scientifically and massively published. The violence should be wisely responded by East through creating balance discourse based on scientific and intuitive capabilities.
Recent order of world civilization seems to be constructed by Western civilization through project of orientalism which assumes East as the passive receiver of anything West actively offer; East is considered uncivilized, primitive, and dominated by myth and superstition. Based on the assumptions, West wants to inject modernity awareness into East cognitive sphere. But, East finds the want as a West tricky way to dominate East, a new kind of colonialism, and a hegemony.
West hegemony covered under orientalism—to use Pierre Boudeau’s term—is a kind of symbolic violence. The term refers to a violence insulted smoothly; it is differed from domination which refers more to physical violence. Orientalism symbolic violence can be traced through orientalists’ works on East that are scientifically and massively published. The violence should be wisely responded by East through creating balance discourse based on scientific and intuitive capabilities.
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Larasati, Widya Laksmi. "PENGAMATAN ORIENTALISME pada arsitektur ISTANA MAIMUN dan MASJID RAYA MEDAN." Vitruvian Jurnal Arsitektur Bangunan dan Lingkungan 10, no. 1 (October 31, 2020): 79. http://dx.doi.org/10.22441/vitruvian.2020.v10i1.010.
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Orientalisme dalam keilmuan sejarah arsitektur dipahami sebagai sebuah kegiatan mengadopsi elemen arsitektur kebudayan Timur oleh individual Barat. Orientalisme melihat Timur sebagai sesuatu yang eksotis sehingga kegiatan adopsi tersebut seringkali menghasilkan bentuk yang tidak pada tempatnya dan tidak bermakna. Pemahaman orientalisme kemudian juga berkaitan dengan kolonialisme, karenanya menarik untuk melihat apakah pemahaman tersebut muncul dalam karya arsitektur Indonesia dari era pemerintahan kolonial Belanda. Kami memilih obyek penelitian Istana Maimun dan Masjid Raya dengan pertimbangan penggunaan elemen yang bukan khas wilayah setempat, Medan Sumatra Utara, dan bahwa kedua obyek adalah karya arsitek Barat. Penelitian ini menggunakan pendekatan sejarah dengan mengamati arsip gambar dan literatur yang tersedia. Hasil pengamatan dan analisa berdasarkan teori yang ditentukan menunjukkan bahwa keberadaan paham orientalisme dalam arsitektur tidak dapat ditentukan dari pengamatan terhadap bentuk fisik saja, melainkan juga proses dan latar belakang pemilik, perancang, dan masyarakat dimana objek berdiri. Dalam penelitian ini maka termasuk sejarah Kesultanan Deli selaku pendiri dan pemilik objek dan kondisi setempat di Medan pada waktu objek ini dirancang dan dibangun. Orientalism in the science of history of architecture is understood as the Western act of adopting Eastern cultural element into their work of arts. Orientalism perceives the East as an exotic object thus their adaptation often resulted in misplaced and meaningless shapes. Orientalism is related to colonialism therefore it is interesting to see whether this idea is applied to Indonesian architecture built in the Dutch colonial era. We chose the Maimoon Palace and Great Mosque in Medan, North Sumatra considering that shapes foreign to Medan were used in the architecture and that the architect was from the West. This research used historical approach by observation towards archival images and literatures. The result of this observation and theoretical analysis revealed that the existence of orientalism in architecture could not be determined from its physical appearance only, instead should also consider its background and construction process. In the case of Maimoon Palace and Great Mosque this means that the history of Deli Sultanate as builder and owner, as well as the local situation in Medan during its planning and construction.
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Syamsi, Badarus. "ISLAM DI MATA ORIENTALISME KLASIK DAN ORIENTALISME KONTEMPORER." TAJDID: Jurnal Ilmu Ushuluddin 15, no. 1 (June 6, 2016): 17–40. http://dx.doi.org/10.30631/tjd.v15i1.6.
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Artikel ini memperbincangkan kontras kajian Islam sebagai hasil kajian orientalisme klasik dan orientalisme kontemporer atau post-orientalisme. Dalam perspektif orientalisme klasik, wajah Islam tidak begitu menyenangkan dan menyeret Islam ke ranah keterbelakangan dan kejumudan, sebaliknya perspektif orientalisme kontemporer menyajikan Islam yang lebih realistis, kritis, dan konstruktif. Metode dalam artikel ini adalah metode komparatif dengan membandingkan dan menganalisis format kajian Islam yang dihasilkan oleh orientalisme klasik dan orientalisme kontemporer. Persoalan yang diangkat antara lain; bagaimana wajah kajian Islam dalam perspektif orientalisme klasik dan orientalisme kontemporer? Berdasarkan kajian yang dilakukan, terdapat perbedaan hasil kajian antara kajian orientalisme klasik dan orientalisme kontemporer sehingga menimbulkan kesan kontras yang dalam. Orientalisme klasik lebih mempublikasikan tema-tema keterbelakangan, ketidakberadaban, dan permusuhan dengan Barat. Sedangkan pada kajian orientalisme kontemporer, tema-tema seperti ini tidak diposisikan sebagai tema utama kajian Islam melainkan hanya sebagai tema-tema yang diklarifikasikan sehingga menutup pintu bagi terjadinya misunderstanding atas Islam.
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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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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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Syamsuddin, Muh. "Orientalisme, Oksidentalisme dan Filsafat Islam Modern dan Kontemporer (Suatu Agenda Masalah)." Refleksi Jurnal Filsafat dan Pemikiran Islam 18, no. 1 (January 30, 2018): 47–60. http://dx.doi.org/10.14421/ref.v18i1.1856.
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The intellectual nature of Islam is not a strange but soon to be felt, that Orientalism and Oksentialism are not always lived in the same image, understood in the same sense, or spoken of by using the same idioms. These differences, in addition to the variation in accentuation, also involve logical differences, both with regard to the conceptual framework, as well as with regard to the scope of interest and interests of each. Problems will arise and differences will be felt if Orientalism and Oksidentalism are not simply viewed as scientific studies, but confronted as “objective”. Orientalism and Oksidentalism as objective reality, how are they defined? Are there lingering prejudices? It should be mentioned first, that this paper wants to take a problematic position, and what is attempted here is to find the agenda of the problem. Who knows, such a position will more refer to the response and criticism that will be useful to us.[Dikalangan intelektual Islam bukan suatu yang asing akan tetapi segera akan terasakan, bahwa Orientalisme dan Oksidentalisme tidak selalu dihayati dalam citra yang sama, dipahami menurut pengertian yang sama, atau dibicarakan dengan memakai idiom-idiom yang sama. Perbedaan-perbedaan ini selain menyangkut variasi dalam aksentuasi juga melibatkan perbedaan logika, baik yang menyangkut kerangka konseptual, maupun berkenaan dengan lingkup minat dan kepentingan masing-masing. Persoalan akan timbul dan perbedaan akan terasa jika Orientalisme dan Oksidentalisme tidak sekedar dipandang sebagai suatu kajian ilmiah, tetapi dihadapkan sebagai “obyektif”. Orientalisme dan Oksidentalisme sebagai kenyataan objektif, bagaimana keduanya didefinisikan? Adakah prasangka yang membayangi? Perlu dikemukakan terlebih dahulu, bahwa tulisan ini ingin mengambil posisi problematis, dan yang diusahakan disini adalah mencari agenda persoalan. Siapa tahu, posisi yang demikian itu akan lebih mengacu respons dan kritik yang akan berguna bagi kita.]
Dissertations / Theses on the topic "Orientalisme"
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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 économiquesThis 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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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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Hond, Jan de. "Verlangen naar het Oosten : oriëntalisme in de Nederlandse cultuur, ca. 1800-1920 /." Leiden : Primavera pers, 2008. http://catalogue.bnf.fr/ark:/12148/cb413441602.
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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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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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Gallien, Claire. "Connaître et imaginer l'Orient dans la littérature anglaise du XVIIIème siècle." Thesis, Paris 4, 2008. http://www.theses.fr/2008PA040133/document.
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Cette thèse invite à une analyse des rapports entre les représentations savantes et communes de l'Orient dans la littérature anglaise du XVIIIe siècle. Elle découvre un ensemble d'interactions qui constituent ces deux cultures et démontre que le rapprochement entre la mode orientale et l'orientalisme savant n'est pas antithétique. Au contraire, ces deux types de discours sur l'Orient, bien que distincts, entretiennent une relation de mimétisme qui les conduit à assumer des positions ambivalentes. Aussi, les représentations de l'Orient au XVIIIe siècle sont autre chose qu'un simple effet de mode pseudo-orientale. Elle prennent part à un projet savant qui ne s'est pas brutalement arrêté au moment de la traduction des Arabian Nights Entertainments en 1705 pour ne reprendre qu'en 1784 avec la création de la Société Asiatique de Calcutta. Cette thèse expose l'originalité d'une rencontre entre le monde de l'érudition orientaliste et le grand public, de même qu'elle dévoile l'influence réciproque du goût anglais sur les traductions des œuvres orientales et, inversement, du style oriental sur l'élaboration d'un canon poétique anglaisThis thesis analyses the relationships between the academic and the general representations of the Orient in eighteenth-century English literature. It uncovers a network of interactions which defines both cultures, and it demonstrates that the oriental vogue and knowledge of the Orient are not antithetical phenomena. Indeed, the two distinct types of discourses on the Orient function mimetically and develop ambivalent positions. Representations of the Orient in eighteenth-century English literature cannot be reduced to a pseudo-oriental craze. They are part of an enduring process of knowledge formation, which did not stop in 1705 with the translation from the French of Galland's Arabian Nights Entertainments and then suddenly reappeared in 1784 with the founding of the Asiatic Society in Calcutta. This thesis exposes a moment in time when, contrary to what had happened before, scholarship met with and actively sought a broad readership, as it also unveils the reciprocal influence of the English taste on the translations of Oriental texts and, conversely, of the oriental style on the formation of an English literary canon
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Leperlier, Henry. "Multilinguisme, identité et cinéma du monde sinophone : nationalisme, colonialisme et orientalisme." Thesis, Lyon 3, 2015. http://www.theses.fr/2015LYO30032/document.
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Le monde chinois ou sinophone ne se limite pas à la Chine continentale, mais il s’étend au-delà de l’État-nation qui est souvent perçu comme étant le phare médiatique de la culture chinoise. La langue chinoise est aussi parlée dans d’autres pays comme Taïwan et Singapour où elle a un statut officiel; elle est aussi langue d’enseignement en Malaisie et à travers la diaspora.Ce monde sinophone n’est pas unilingue et comprend non seulement les langues des minorités officielles définies par la Constitution de la République populaire de Chine, mais aussi les autres langues chinoises, telles le shanghaïen, le cantonais ou le hokkien pour ne citer que les trois langues chinoises jouissant d’un certain prestige. À Taïwan, société multilingue et multiculturelle, à côté des trois langues chinoises, le mandarin, le hokkien, sous sa dénomination locale de taïwanais, et le hakka sont aussi des langues couramment utilisées dans les médias et plus récemment dans le système éducatif ; à leurs côtés se trouvent plusieurs langues aborigènes qui sont encouragées par le gouvernement et jouissent d’une image positive dans la population Han. Cette diversité linguistique est reflétée dans le cinéma différemment en Chine et dans les autres pays sinophones. En Chine, les minorités ethniques ont longtemps été reléguées au statut de sujet anthropologique et présentées au cinéma d’un point de vue paternaliste reflétant une attitude « orientaliste » telle que théorisée par Edward W. Said. Ce n’est que récemment que le cinéma chinois a commencé à produire des films où les minorités ethniques prennent la parole et sont incarnées par des protagonistes prenant en main leur destin. La situation à Taïwan est plus diversifiée : après l’occupation japonaise la majorité des films était en taïwanais mais l’investissement important de la part des autorités dans des productions sophistiquées en couleur a rapidement vu la fin des productions en taïwanais pendant plusieurs décennies. Ce n’est que vers la fin de l’état de siège au milieu des années 1980 que le cinéma taïwanais recommencé à faire usage d’autres langues que le mandarin ; par contraste avec les périodes précédentes, on assiste surtout à des films multilingues reflétant le mélange multiculturel et linguistique de la société taïwanaise du passé aussi bien que du présent.La relative liberté du cinéma sinophone de refléter les pays de langue chinoise dans leur diversité culturelle, d’articuler les contacts entre minorités ethniques en Chine et la majorité Han, comme dans Kekexili ; le souci de réalisme culturel, linguistique, sociétale et historique comme dans Seediq Bale à Taïwan ; le portrait d’une société multilingue à Singapour telle qu’elle est décrite dans Singapore Dreaming sont les signes avant-coureurs que la société sinophone ne se réduit pas à un seul pays et que sur la scène internationale il sera impossible de considérer la Chine comme seule détentrice d’une culture sinophone. Le développement de ce cinéma sinophone dans les festivals étrangers, sur les plateformes de diffusion vidéo ou de salles de cinéma montre qu’il existe un intérêt pour le cinéma sinophone qui est perçu comme une fenêtre sur la culture, la politique et les sociétés de ses composantes. Il sert aussi d’échange entre les différents pays et régions du monde sinophone et pourrait bien être le premier élément d’une culture sinophone transnationale et transculturelle. Dans ce contexte transnational, Taïwan, comme l’avance June Yip à maintes reprises dans Envisioning Taiwan - Fiction, Cinema and the Nation in the Cultural Imaginary, pourrait être le premier pays à avoir abandonné le concept d’État nation et fait preuve d’avant-garde au même titre que le cinéma sinophone transnationalThe Chinese speaking world is not limited to Mainland China. It extends beyond Continental China, a country often perceived as the beacon of Chinese culture. Mandarin and other Chinese languages are spoken in Taiwan and Singapore where the former is an official language. Mandarin is also used as a teaching medium in Malaysia and throughout the diaspora.The sinosphere, as it is increasingly being referred to, is not a unilingual society but also includes not only ethnic minorities languages as defined by the Constitution of the People’s Republic of China, but also other Chinese languages such as Shanghainese, Cantonese or Hokkien (a.k.a. Taiwanese); these three languages being the most prestigious among others. Taiwan is a multicultural and multilingual society and includes three Chinese languages, Mandarin, Taiwanese and Hakka that are widely used in the media and have recently been made part of the school curriculum; in addition to these languages are found aboriginal languages that are encouraged by the government and enjoy a positive image in the majority Han population.China and other sinophone countries differ in their treatment of this linguistic diversity.In China, ethnic minorities have long been viewed and filmed as an anthropological topic and often examined with a paternalistic slant similar to “orientalist” attitudes as proposed by Edward W. Said. Chinese cinema has only recently started to produce films where ethnic minorities speak for themselves and ethnic protagonists take hold of their own future. At the same time Chinese-language films shot in other Chinese languages are still a relatively rare occurrence, probably due to the official policy of promoting Mandarin as the national normative language.Taiwan presents a more diversified situation: after the Japanese occupation, the majority of films was in Taiwanese, but an important investment drive from government authorities resulting in sophisticated colour productions saw the end of Taiwanese-language productions for many years. One would have to wait for the end of martial law near the middle of the 1980’s to see a return of films featuring non-Mandarin languages; in contrast to preceding periods, the majority of these films was multilingual and reflected the real multicultural and linguistic mix of contemporary and past Taiwanese society.In Singapore and Malaysia, an increasing number of films portray characters switching freely from one language to another.The retrocession to Mainland China of the former British colony, Hong Kong, has triggered an examination of its relationship with the People’s Republic and several films feature interaction between mainlanders and Hong Kong inhabitants.The relative freedom that is enjoyed by Chinese-language cinema to reflect sinophone countries and their cultural diversity; to articulate contacts between ethnic minorities and the Han majority, as in Kekexili; the preoccupation with cultural, linguistic, societal and historical realism as in Seediq Bale in Taiwan; the exposé of multilingual Singaporean society as described in Singapore Dreaming demonstrate that sinophone society is not restricted to one country and that, on the international scene, it will be impossible to consider China as the sole representative and owner of sinophone culture. It is also a means of exchange between the different countries and regions of the sinophone world and could well turn out to be the first element in the construction of a transnational and transcultural sinophone culture. In this transnational context, as proposed in many instances by June Yip in Envisioning Taiwan - Fiction, Cinema and the Nation in the Cultural Imaginary, Taiwan could be the first country to have relinquished the concept of a Nation State and proven to be at the forefront of change in a similar vein with transnational sinophone cinema
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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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Gauthey, Thomas. "L'éléphant dans la zoologie et la symbolique médiévales : connaissance et méconnaissance d'un très grand animal exotique." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE4097.
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L'éléphant du Moyen Âge occidental était un animal paradoxal. Absent de la faune européenne, il apparaissait pourtant dans une importante quantité et variété de sources, tirant largement profit des héritages scientifiques, littéraires et artistiques antiques : textes savants, récits historiques, écrits de voyageurs, fables animalières, miniatures dans les manuscrits, dessins sur les cartes et globes, fresques et sculptures dans l'architecture, tableaux en fin de période et ivoires dès la période altomédiévale. Il avait également parfois trouvé son chemin jusque dans les ménageries occidentales. De fait, la culture savante médiévale disposait d'un bon nombre de savoirs à son sujet, plus ou moins justes : sa place dans le monde animal ou dans la géographie, sa physiologie et son comportement, son exploitation par l'homme, sa morphologie étaient autant d'objets de discussions ou de contradictions. Jamais inconnu, l'éléphant était cependant mal connu, un étranger pour le monde occidental, profondément teinté d'orientalisme et de symbolisme chrétien : bête de guerre de l'Antiquité et de l'Inde médiévale, il était une démonstration vivante de pouvoir et d'opulence ; il était aussi, par essence, un animal pécheur, mais également doté d'une remarquable chasteté, un être d'une grande ambivalenceElephant in the western Middle Ages Europe was a paradoxical animal. Missing in european fauna, he appeared yet in a large quantity and variety of sources, taking great advantage of scientific, litterate and artistic legacies from the Ancient World : scholarly texts, historical accounts, writings of travelers, animal fables, miniatures in manuscripts, drawings on maps and globes, frescoes and sculptures in architecture, paintings in the late Middle Ages and ivories since the early Middle Ages. He also found sometimes his way into western menageries. De facto, medieval scholar culture had a lot of knowledge about him, more or less right : his place in the animal world or in geography, his physiology and behaviour, his exploitation by man, his morphology were subjects of discusses or controversies. Never unknown nor well known, the elephant were a stranger in the Western World, deeply tinged with orientalism and christian symbolism : warbeast from Ancient World and Medieval India, he was a living demonstration of power and opulence ; he was also, in essence, a sinner animal, but also gifted of a remarkable chastity, a being of great ambivalence
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JAMET, PIERRE. "Monachos et cosmos (le local et le global dans l'oeuvre de kenneth white)." Caen, 2000. http://www.theses.fr/2000CAEN1311.
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L'oeuvre de kenneth white se deployant depuis une quarantaine d'annees, on peut l'observer aujourd'hui avec un recul instructif. Le moine est un personnage qui la traverse de part en part, meme s'il semble tres eloigne de l'image traditionnelle que nous en avons peut-etre. On ne parle donc ici que de monachos, c'est-a-dire de white mais en tant qu'il refait un chemin, sinon archetypal, du moins constate ailleurs, sous certains aspects. Le terme de monachos revet par consequent des significations locales et globales permettant d'etudier l'uvre selon trois axes principaux: un mouvement de recul vis-a-vis du contexte originel; un souci de << sculpter sa propre statue >>, de travailler sa personne; un elan enfin vers la totalite cosmique et humaine. Nous retrouvons des traces tres nettes de ces mouvements dans la << divergence >> de l'ecriture de white, dans sa mythologie << blanche >> personnelle (et transpersonnelle), ou encore dans ce qu'il appelle une << geopoetique >>, pour ne donner que quelques exemples.
Books on the topic "Orientalisme"
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(Firm), Drouot-Richelieu. Orientalisme, art islamique. Paris: Gros & Delettrez, 2002.
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(Firm), Drouot-Richelieu. Orientalisme, art islamique. Paris: Gros & Delettrez, 2004.
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Université de Saint-Etienne. Centre d'études comparatistes, CELEC, and Université de Lille III. Alithila EA 1061, eds. Orientalisme et comparatisme. Saint-Etienne: Publications de l'Université de Saint-Etienne, 2014.
Find full textBook chapters on the topic "Orientalisme"
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Baillot, Élodie. "Un savoir entre histoire de l’art, archéologie et orientalisme." In Le baron Davillier, un travailleur de la curiosité, 231–54. Paris: Éditions de la Sorbonne, 2024. http://dx.doi.org/10.4000/12mwd.
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Heyberger, Bernard. "Abraham Ecchellensis dans la République des Lettres." In Orientalisme, science et controverse : Abraham Ecchellensis (1605-1664), 9–51. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.behe-eb.5.100397.
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Troupeau, Gérard. "Les deux séjours parisiens d’Abraham Ecchellensis (1640-1642, 1645-1651)." In Orientalisme, science et controverse : Abraham Ecchellensis (1605-1664), 53–58. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.behe-eb.5.100398.
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Pizzorusso, Giovanni. "Les écoles de langue arabe et le milieu orientaliste autour de la congrégation De Propaganda Fide au temps d’Abraham Ecchellensis." In Orientalisme, science et controverse : Abraham Ecchellensis (1605-1664), 59–80. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.behe-eb.5.100399.
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Stolzenberg, Daniel. "Une collaboration dans la cosmopolis catholique : Abraham Ecchellensis et Athanasius Kircher." In Orientalisme, science et controverse : Abraham Ecchellensis (1605-1664), 81–88. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.behe-eb.5.100400.
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Hamilton, Alastair. "Abraham Ecchellensis et son Nomenclator arabico-Latinus." In Orientalisme, science et controverse : Abraham Ecchellensis (1605-1664), 89–98. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.behe-eb.5.100401.
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Debié, Muriel. "La grammaire syriaque d’Ecchellensis en contexte." In Orientalisme, science et controverse : Abraham Ecchellensis (1605-1664), 99–117. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.behe-eb.5.100402.
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Kaufhold, Hubert. "Abraham Ecchellensis et le Catalogue des livres de ‘Aḇdīšō‘ bar Brīḵā." In Orientalisme, science et controverse : Abraham Ecchellensis (1605-1664), 119–33. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.behe-eb.5.100403.
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Khater, Antoine Said. "Abraham Ecchellensis controversiste : sa Responsio à Jean-Baptiste Hesronite à propos du missel maronite." In Orientalisme, science et controverse : Abraham Ecchellensis (1605-1664), 135–50. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.behe-eb.5.100404.
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Moukarzel, Joseph. "Les origines des maronites d’après Abraham Ecchellensis." In Orientalisme, science et controverse : Abraham Ecchellensis (1605-1664), 151–70. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.behe-eb.5.100405.
Full textConference papers on the topic "Orientalisme"
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Tabbarah, Faysal. "Other Environmentalisms: Resisting Colonial Legacies in Architecture Education." In 108th Annual Meeting Proceedings. ACSA Press, 2020. http://dx.doi.org/10.35483/acsa.am.108.106.
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The paper describes a teaching pedagogy deployed simultaneously in a seminar and design studio, titled Other Environmentalisms. The pedagogy critically examines and reimagines the production of contemporary architecture in the Middle East and North Africa (MENA) by interrogating the relationship between architecture, the environment, and colonial legacies. This has been developed within two ongoing challenges in the MENA: 1. The erasure of nuanced cultural specificities in the architectural imaginary; and 2. Climate crisis. Specifically, the paper problematizes how teaching about the environment in MENA’s architectural institutions, especially those driven by North American curriculums, reproduces a problematic form of Environmental Orientalism. By Environmental Orientalism I mean the systemic weaponizing of narratives that conceal the heterogeneity of the biophysical environment of the MENA, amplifying narratives around the homogeneity of a hot desert barely able to support a struggling pastoralism. This also permeates contemporary architectural production in the MENA and is made doubly problematic when the majority of the student bodies originate from diverse ends of the MENA. The paper is structured in three parts. First, I will unpack the theoretical framework and contextual background that enables the integration of orientalist critiques and environmental history methodologies. Second, I will outline a seminar course structure and the narrative logic that investigates these issues. Finally, I will describe the application of this framework into a design studio environment.
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Al-Mahdawi, Huda. "ORIENTALISM FROM ISLAMIC VIEW." In 6th SWS International Scientific Conference on Arts and Humanities ISCAH 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscah.2019.1/s08.004.
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Popchenko, M. I. "Native area of Galega orientalis Lam." In Agrobiotechnology-2021. Publishing house of RGAU - MSHA, 2021. http://dx.doi.org/10.26897/978-5-9675-1855-3-2021-182.
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This article is devoted to the description the native area of the Galega orientalis. The main habitat of the Galega orientalis is confined to the northern macroslope of the Greater Caucasus Range. Galega orientalis is relatively common in the regions of Azerbaijan adjacent to the Greater Caucasus. Galega orientalis recorded in forested areas of Central and Eastern Georgia. Galega orientalis is reliably known from the few localities in the Lori region in Armenia.
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ISHIKAWA, Yoshimune. "Eastern craft in Orientalism and Modern Design." In Design frontiers: territories, concepts, technologies [=ICDHS 2012 - 8th Conference of the International Committee for Design History & Design Studies]. Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/design-icdhs-091.
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Hassan, Reema Abu. "Neo-Orientalism and the Search for Identity." In 106th ACSA Annual Meeting. ACSA Press, 2018. http://dx.doi.org/10.35483/acsa.am.106.85.
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Trusina, L. A., and V. L. Korovina. "Valuable indicators of the quality of galega orientalis and galega officinalis Trusina L.A., PhD in Agricultural Sciences." In Растениеводство и луговодство. Тимирязевская сельскохозяйственная академия, 2020. http://dx.doi.org/10.26897/978-5-9675-1762-4-2020-102.
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Dazzi, Camila. "Romantizações do colonialismo - Orientalismo oitocentista a Beecham House." In 42° Colóquio do Comitê Brasileiro de História da Arte. Comitê Brasileiro de História da Arte, 2023. http://dx.doi.org/10.54575/cbha.42.043.
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Yuanchun, Dong. "Orientalism in the Postmodern Context - Other to Us." In 2020 3rd International Conference on Humanities Education and Social Sciences (ICHESS 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201214.475.
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Zhao, Yang. "An Analysis of Knowledge-Power Structure and Orientalism." In 2016 2nd International Conference on Economics, Management Engineering and Education Technology (ICEMEET 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icemeet-16.2017.78.
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Azam, Azmi. "Understanding Orientalism With Edward Said’s Vision From a Global Academic Perspective: English Literature of HED Studies Questions Orientalism and Globalization." In The Paris Conference on Education 2024, 65–76. The International Academic Forum(IAFOR), 2024. http://dx.doi.org/10.22492/issn.2758-0962.2024.6.
Full textReports on the topic "Orientalisme"
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Audsley, Neil, Gonzalo Avila, Claudio Ioratti, Valerie Caron, Chiara Ferracini, Tibor Bukovinszki, Marc Kenis, et al. Spotted lanternfly, Lycorma delicatula (White). Euphresco, 2023. http://dx.doi.org/10.1079/20240228475.
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The spotted lanternfly (Lycorma delicatula; SLF), a planthopper native to China and south east Asia, has spread to South Korea, Japan and the USA, causing significant economic damage to agriculture and forests. Feeding on over 100 plant species, SLF exudes sap that promotes mold growth and is a nuisance due to its aggregating behavior. Research on natural enemies for biological control has identified several promising candidates. In China, the egg parasitoid Anastatus orientalis and the nymphal parasitoid Dryinus sinicus show potential, with A. orientalis demonstrating high parasitism rates but variable specificity. In the USA, the egg parasitoid Ooencyrtus kuvanae, initially used for spongy moth control, has been found in SLF egg masses, though its broad host range and potential as a hyperparasitoid may limit its suitability. Further research is necessary to fully evaluate these natural enemies for effective biological control of SLF.
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Haynes-Clark, Jennifer. American Belly Dance and the Invention of the New Exotic: Orientalism, Feminism, and Popular Culture. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.20.
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Kılıç, Nurgül Karlıoğlu, Hülya Caner, Ünal Akkemik, and Mariana Filipova-Marinova. Two-year Record of Pollen Monitoring in Fagus orientalis Forest (NW Turkey ). "Prof. Marin Drinov" Publishing House of Bulgarian Academy of Sciences, March 2021. http://dx.doi.org/10.7546/crabs.2021.03.09.
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Kulinna, Matthias. Ethnomarketing in Deutschland : die Konstruktion von Ethnizität durch Marketingakteure. Goethe-Universität, Institut für Humangeographie, May 2007. http://dx.doi.org/10.21248/gups.1093.
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Die vorliegende Arbeit verdeutlicht für das Handlungsfeld „Ethnomarketing in Deutschland“, wie ethnische Grenzen gezogen werden. Sein Ausgangspunkt ist der gesellschaftliche Diskurs über das Deutschsein und seine Gegenstücke: das Türkische, Russische, Orientalische, Südländische usw.. Im Niemandsland zwischen Fremdem und Eigenem führen die Akteure des Ethnomarketings ihr eigenes Spiel mit der Ethnizität auf, indem sie sich die kursierenden ethnischen Zuschreibungen zu nutze machen. Sie übernehmen selektiv die im Diskurs vorgefundenen ethnischen Konstruktionen eines „kollektiven Gedächtnisses“ in der Gesellschaft über sich selbst und „die Anderen“, modifizieren diese Konstruktionen in ihrem Marketing entsprechend eigener Vorstellungen und Interessen, verstärken ihre Wirkung durch Ausstrahlung in den Medien und greifen so selbst ein in den machtbasierten gesellschaftlichen Prozess ethnischer Rollenzuweisung und Anerkennung. Die Gestaltung des eigenen Marketings zwingt die Akteure, sich auf eindeutige Werbebilder festzulegen, und ihre Präsenz in der Öffentlichkeit nötigt sie, sich und ihr ethnisches Marketing zu erklären. Sie offenbaren dadurch ihre Persönlichkeiten, Interessen, Vorstellungen, Fähigkeiten, Rollenverständnisse und Strategien – nicht jedoch das vermeintliche „Wesen“ ethnischer Zielgruppen, die sie adäquat zu bewerben glauben. Wie aus einleitender Definition hervorgeht, ist für Ethnomarketing ein Umfeld ethnischer Divergenz notwendig, um bestehen und funktionieren zu können. Es sind die fortwährenden Debatten in Deutschland über Ausländer, Asylanten, deutsche Werte, Einbürgerung, Fundamentalismus usw., in welchen entlang vermeintlich realer Kriterien wie Herkunft, Mentalität, Religion, Aussehen, Sprache usw. die soziale Realität ethnischer Gruppen (re-)konstruiert und ihnen stigmatisierend Eigenschaften zugeschrieben werden. Am vorläufigen Ende dieses Prozesses stehen Einbürgerungstests, mit welchen das „Deutsche“ vom „Undeutschen“ getrennt und bewahrt werden soll, die jedoch lediglich den Glauben ihrer Urheber demonstrieren, dies sei möglich. Als Gegenpol zum „guten“ Deutschen hat der Diskurs eine Chimäre aus zahlreichen, zumeist abwertenden Zuschreibungen für das Östliche, Südländische, Orientalische, Islamische usw. hervorgebracht, die im Türkischen oft einen Platzhalter findet: „Der Türke“ ist für viele Menschen zum Bild vom „unliebsamen“ Ausländer generell geworden. Vor diesem gesellschaftlichen Hintergrund ist Ethnomarketing erfolgreich, wenn es gelingt, den „verletzten Seelen“ die ethnische Wertschätzung zu geben, die sie sich von der „deutschen“ Gesellschaft vergeblich wünschen. Ethnomarketing kompensiert jedoch nicht nur das Gefühl mangelnder ethnischer Akzeptanz, das viele ethnisch stigmatisierte Rezipienten empfinden, sondern ist auch ein Mikrokosmos, in welchem die gleichen Prozesse der Konstruktion und Instrumentalisierung von Ethnizität wirksam sind wie in der umschließenden Gesellschaft.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).