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Journal articles on the topic 'Orientalisme'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

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 s

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Nimah, Evayatun. "PENGARUH ORIENTALISME DALAM PENDIDIKAN ISLAM DI INDONESIA." Tabuah 25, no. 1 (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 (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, t

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Egholm Feldt, Jakob. "Orientalisme og Israel – tre skabeloner for orientalisme-receptionen i jødiske studier." Dansk Sociologi 20, no. 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

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Hoffmann, Thomas. "Neo-orientalisme - om orientalismens postmoderne mutationer." Dansk Sociologi 20, no. 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 (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

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Van, Daele Raphaël. "Devenir de principes de la calligraphie chinoise chez des artistes occidentaux: quelques considérations." Bulletin des Séances - Mededelingen der Zittingen 64, no. 2 (2020): 31–46. https://doi.org/10.5281/zenodo.4066509.

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«Orientalisme» qualifie l’attitude occidentale qui tend à considérer l’Orient par le biais d’une série de préconceptions typiquement occidentales. Ce regard dissimule «l’Orient véritable» derrière une image fabriquée, celle-ci répondant avant tout aux clichés et aux attentes occidentales. Le présent exposé se propose d’explorer l’une des voies de l’orientalisme, définie comme «orientalisme artistique». Depuis la fin du XIXe siè

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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 (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

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Syamsi, Badarus. "ISLAM DI MATA ORIENTALISME KLASIK DAN ORIENTALISME KONTEMPORER." TAJDID: Jurnal Ilmu Ushuluddin 15, no. 1 (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

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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 (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 un

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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 (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

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NOOR, AZKA. "MENGARTIKULASI ISLAM DAN SUBYEKTIFITAS ORIENTALISME: DEBAT FUNDAMENTAL TENTANG STUDI ISLAM." Mudabbir: Jurnal Manajemen Dakwah 2, no. 2 (2021): 221–39. http://dx.doi.org/10.20414/mudabbir.v2i2.4484.

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Orientalisme telah lama memiliki berbagai pandangan dalam mengartikulasi Islam. Oleh karena itu, Artikel ini mengkaji tentang subyektifitas orientalisme mengenai kajian dalam studi Islam, khususnya tentang autentitas sejarah Al-Qur’an. Dalam mengartikulasi Islam sebagian orientalisme memiliki pandangan yang skeptis-deskredit, dan sebagiannya memiliki pandangan yang nonskeptis-saintifik, dan juga memiliki pandangan yang moderat. Orientalisme yang memiliki pandangan skeptis adalah John Wansbrough, dan orientalisme yang memiliki pandangan nonskeptis adalah Angelika Neuwrith. Alhasil, Neuwrith men

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Abubakar Isa, Sadiya, Md Salleh Yaapar, and Suzana Haji Muhammad. "Rethinking Orientalism of Muslims in Ayaan Hirsi Ali’s Infidel." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (2019): 241–65. http://dx.doi.org/10.18326/ijims.v9i2.241-265.

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Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (acc

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Benalil, Mounia, and Gilles Dupuis. "Orientalisme et contre-orientalisme dans la littérature québécoise." Voix et Images 31, no. 1 (2005): 9. http://dx.doi.org/10.7202/011921ar.

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Muzakki, Akhmad. "Dekonstruksi Orientalisme (Telaah atas Pemikiran Leonard Binder)." ULUL ALBAB Jurnal Studi Islam 6, no. 1 (2018): 63–74. http://dx.doi.org/10.18860/ua.v6i1.6172.

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Ortodox Moslems considered orientalism as a conflict between kafir and mukmin which was sharpened by various tendencies. They appraised, Nurcholis said, because there are three prejudice roots of the West to Islam which caused the emerge of negative stigma that are the prejudices on religious, socio-politic and culture understandings. Or, as stated by Hasan Hanafi, orientalism saw "ego" (East) through "the other". West took apart as "ego" which became the subject and considered non-West as "the other" which became the object. As a consequence of its position as the subject examiner, superiorit

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Wicaksono, Pulung Adi, and Poppy Febriana. "Analisis Semiotika Perjuangan Perempuan dalam Musik Video Lim Kim “Yellow”." ANDHARUPA: Jurnal Desain Komunikasi Visual & Multimedia 9, no. 4 (2024): 476–87. http://dx.doi.org/10.33633/andharupa.v9i4.7193.

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Abstrak Orientalisme merupakan satu pandangan dunia Timur berdasarkan dunia Barat yang mengakibatkan adanya stereotip dan sentimen pada perempuan Asia. Di Asia juga terdapat industri yang memperburuk tentang stereotip perempuan Asia itu sendiri, yaitu industri hiburan Korea Selatan, K-pop. Penelitian ini bertujuan untuk mengetahui tanda perjuangan perempuan pada Musik Video (MV) Lim Kim YELLOW. Penelitian ini menggunakan pendekatan kualitatif dengan menggunakan teori semiotika Charles Sanders Peirce dengan mengkaji makna tanda dalam MV Lim Kim YELLOW. Hasil penelitian menunjukkan tiga jenis pe

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Nasir, St Maghfira. "SEJARAH PERKEMBANGAN ORIENTALISME." AL-MUTSLA 3, no. 2 (2021): 96–106. http://dx.doi.org/10.46870/jstain.v3i2.65.

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Penelitian ini membahas ulang problematika perkembangan orientalisme. Sejarah perkembangan orientalisme tidak hanya berputar pada tujuan untuk menggerogoti kebiasaan ketimuran dan sejarah timur tetapi diikutikan pula oleh kajian keagamaan yaitu Islam. Penelitian ini mencoba merumuskan perkembangan orientalisme saat ini. artikel ini akan menjelaskan argumen-argumen atau literatur dukungan ataupun kritikan. Metodologi penelitian ini menggunakan analisis kritis data. Hasil penelitian ini menunjukkan bahwa perkembangan orientalisme tidak terlepas dari perkembangan ideologi ketimuran.

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Ridho, M. Zainor. "M. Zainor Ridho Etnosentrisme: Ideologi Dalam Ilmu Pengetahuan." Al-Ahkam 13, no. 2 (2017): 36. http://dx.doi.org/10.32678/ajh.v13i2.1756.

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Dalam perspektif analisis pengetahuan, orientalisme sebagai suatu wacana yang menciptakan tipologi-tipologi yang di dalamnya sifat-sifat dapat didistribusikan; orang Barat yang penuh semangat lawan orang Timur yang membangkitkan berahi, orang Barat yang rasional lawan orang Timur yang tak dapat diprediksikan, orang kulit yang gagah lawan orang kulit kuning yang kejam. Pandangan tentang orientalisme sebagai sebuah wacana kekuasaan yang muncul dalam konteks perjuangan geopolitik antara Eropa dan Timur Tengah memberikan dasar bagi salah satu studi yang paling berpengaruh akhir-akhir ini. Oriental

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Ridho, M. Zainor. "M. Zainor Ridho Etnosentrisme: Ideologi dalam Ilmu Pengetahuan." Al-Ahkam 13, no. 2 (2017): 36. http://dx.doi.org/10.37035/ajh.v13i2.1756.

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Dalam perspektif analisis pengetahuan, orientalisme sebagai suatu wacana yang menciptakan tipologi-tipologi yang di dalamnya sifat-sifat dapat didistribusikan; orang Barat yang penuh semangat lawan orang Timur yang membangkitkan berahi, orang Barat yang rasional lawan orang Timur yang tak dapat diprediksikan, orang kulit yang gagah lawan orang kulit kuning yang kejam. Pandangan tentang orientalisme sebagai sebuah wacana kekuasaan yang muncul dalam konteks perjuangan geopolitik antara Eropa dan Timur Tengah memberikan dasar bagi salah satu studi yang paling berpengaruh akhir-akhir ini. Oriental

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Mawaddah, Fitri. "Oksidentalisme dalam Pandangan Pemikiran Hassan Hanafi." SINTHOP: Media Kajian Pendidikan, Agama, Sosial dan Budaya 1, no. 1 (2022): 36–48. http://dx.doi.org/10.22373/sinthop.v1i1.2339.

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Hanafi stated that occidentalism is the opposite of orientalism. If the object of study in Orientalism is the East and more specifically in Islam, then in Occidentalism the object of study is the West. This means that Hanafi reverses the paradigm of the subjects in orientalism, namely the East as the subject and the West as the object. This research is a library research, namely the data obtained from books, scientific writings, magazines, the internet as well as from some other literature. In this study the authors also used the descriptive method, which is a method that aims to make descript

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Rochmat, Cecep Sobar Rochmat, Putri Putri Adinda Ayudiyanti, and Sherly Sherly Dian Novitasari. "IMPLIKASI PENGARUH PEMIKIRAN ORIENTALISME TERHADAP PENDIDIKAN ISLAM DI INDONESIA." Edu Global : Jurnal Pendidikan Islam 4, no. 2 (2023): 13–25. http://dx.doi.org/10.56874/eduglobal.v4i2.934.

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Artikel ini ditulis untuk memahami tentang orientalisme. Orientalisme adalah sebuah bidang studi yang berhubungan dengan timur dan studi alquran, karena sangat berkaitan dengan kajian studi ketimuran. Mereka adalah orang barat yang ingin masuk ke negara timur untuk mempelajari studi islam di timur serta ingin melakukan sebuah pelencengan pada agama timur itulah yang dinamakan orientalisme. Dan sekarang ia telah menjadi disisplin ilmu yang harus memiliki sebuah teori dan metodologi, namun karena orang orientalisme muncul dalam sesuah tradisi intelektual barat maka ia disikapi dengan pandangan b

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Yahya, Yuangga Kurnia, Syamsul Hadi Untung, and Umi Mahmudah. "Orientalisme sebagai Tradisi Keilmuan dalam Pandangan Maryam Jameelah dan Edward Said." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 21, no. 2 (2020): 179–95. http://dx.doi.org/10.19109/jia.v21i2.7416.

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This article talks about orientalism. Orientalism is a scientific tradition and discipline that examines all matters relating to the East from a Western perspective. Unfortunately, the Western perspective and framework that is superior to the inferior East influences most of the results of the study. The author uses the criticism of Maryam Jameelah and Edward Said in seeing how Orientalism works. Both figures were chosen because of their unique religious, ethnic and racial background. Both have felt the atmosphere of life in the East (Palestine and Pakistan) and also in the West (America). The

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SALIM, IRFAN. "HADIS DAN ORIENTALISME." ALQALAM 24, no. 2 (2007): 240. http://dx.doi.org/10.32678/alqalam.v24i2.1634.

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Makalah di bawah ini membahas studi para orientalis terhadap sejarah kodifikasi hadis dan berupaya merjelaskan bantahan-bantahan terhadap hal itu dari para sarjana muslim. Terdapat beberapa pendapat di kalangan orientalis mengenai awal mula tadwin (kodifikasi) hadis. Goldziher berpendapat, hadis mulai dikodifikasi pada akhir abad II H. Sprenger mengatakan, hadis sudah mulai dikodfjikasi sejak jaman Nabi Muhammad. Sedangkan W. Muir berpendapat bahwa Az-Zuhri· adalah orang yang pertama mengkodifikasi hadis, dan tidak mempercayai adanya kitab-kitab hadis yang ditulis sebelum pertengahan abad II H

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Caron, Sylvain. "Mélodie et orientalisme." Revue musicale OICRM 3, no. 1 (2019): 93–114. http://dx.doi.org/10.7202/1060123ar.

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Au tournant du XXe siècle, les mélodies françaises représentent l’Orient comme un ailleurs merveilleux. Elles déclenchent un voyage imaginaire par un jeu de figures musicales évoquant souvent un univers riche en stimulations sensorielles (Les roses d’Ispahan de Leconte de Lisle/Fauré) ou en symbolisme érotisme (Trois chansons de Bilitis de Louÿs/Debussy). Or, dans la seconde décennie du siècle, l’Orient perd son aura évocatrice ; il devient plutôt l’élément déclencheur d’explorations avant-gardistes. Nourris par les découvertes musicologiques et par le développement des moyens de transport, le

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Rahim, Abdul. "SEJARAH PERKEMBANGAN ORIENTALISME." HUNAFA: Jurnal Studia Islamika 7, no. 2 (2010): 179. http://dx.doi.org/10.24239/jsi.v7i2.100.179-192.

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Fikri, Shofil, Aulia Rosferyn Mufidah P.J, Nanda Aulia Rahmaputri, M. Wildan Qolbi H, M. Seto Nugroho, and M. Akbar. "Orientalisme Dalam Hadis." Jurnal Ilmu Sosial, Humaniora dan Seni 2, no. 5 (2024): 536–49. https://doi.org/10.62379/jishs.v2i5.1753.

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Orientalism is research carried out by non-Muslims on aqidah, Shari'a, language and the development of Islam which is based on several motives, namely religion, science, economics and politics which aims to distance people from the true religion by fostering doubts about religion. Islam. Orientalism emerged around the 7th century H in Andalusia (Spain) when Christians put pressure on Muslims which resulted in Muslims doubting that the crusades were not finished. Through orientalism, the figures destroy the faith that already exists in the hearts of Muslims and instill the feeling that Islam is

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Rahmat Ramadani. "Orientalisme dan Pengaruh Renaisans Terhadap Sejarah Perkembangannya." Rihlah: Jurnal Sejarah dan Kebudayaan 11, no. 01 (2023): 21–35. http://dx.doi.org/10.24252/rihlah.v11i01.42633.

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Sampai saat ini pandangan terhadap Orientalisme bagi sebahagian kalangan Muslim masih dianggap negatif, walaupun sebahagian lainnya tidak. Olehnya perlu dilihat kembali Orientalisme ini secara utuh dari perspektif sejarah agar tidak salah paham terhadapnya. Artikel ini menjelaskan tiga fase perkembangan Orientalisme dalam sejarah. Pertama, Masa sebelum meletusnya perang salib, dan Islam berada dalam masa keemasannya. Kedua, masa perang Salib sampai masa pencerahan atau Renaisans. Ketiga, masa Renaisans hingga kini. Renaisans menjadi salah satu titik perubahan kajian Orientalisme yang awalnya d

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Bernat Mateu, Carme. "Orientalisme i gènere: Flaubert i la mirada orientalista sota les dones." Asparkía. Investigació feminista, no. 30 (2017): 107–14. http://dx.doi.org/10.6035/asparkia.2017.30.6.

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Yaacob, Hashim Fauzy. "Perspekif Orientalisme Tentang Islam di Borneo (Orientalism Perspective About Islam in Borneo)." UMRAN - International Journal of Islamic and Civilizational Studies 8, no. 2 (2021): 49–66. http://dx.doi.org/10.11113/umran2021.8n2.465.

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Western Orientalists works about Islam in Borneo can be divided into two groups, first, traveler, priest or journalist like Horace St. John and Snouck Hurgronje. Some of them can speak and write in Malay. Snouck Hogranje was one of the influential authors who contributed to the formation of many Dutch policies in Indonesia. The second group is the imperialist leaders comprising administrators or colonial officials such as Stamford Raffles, Spenser St. John and Hugh Low who made a policies but they also sometimes write a books that refered by travelers. James Brooke as an example makes Raffles

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Yusriana, Amida. "REPRESENTASI INDIA DAN BALI (INDONESIA) SEBAGAI DEPENDENT DALAM FILM EAT PRAY LOVE." Jurnal Ilmiah Komunikasi Makna 5, no. 1 (2014): 16. http://dx.doi.org/10.30659/jikm.5.1.16-30.

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Eat Pray Love merupakan film yang diangkat dari novel karya Elizabeth Gilbert, Eat Pray Love: A Woman�s Search for Everything Across Italy, India and Indonesia. Film tersebut berisi tentang perjalanan hidup sang penulis ke tiga negara yakni Italia, India dan Indonesia. Perjalanan tersebut merupakan upayanya memperoleh kembali makna kehidupan setelah perceraiannya. Film ini merupakan bentuk klise dari orientalisme. Salah satu perwujudan orientalisme adalah bagaimana media mainstream masih cenderung menggambarkan dunia timur sebagai primitif, perlu diselamatkan (tergantung/dependent), sensual, t

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Afrizal, Afrizal. "Mengarifi Orientalisme: Meretas Jalan Ke Arah Integrasi Epistemologi Studi Islam." Ulumuna 11, no. 1 (2007): 73–92. http://dx.doi.org/10.20414/ujis.v11i1.423.

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Islamic studies taken by orientalists are often suspected as having hidden agenda. Main indicator of such agenda, according to Edward W. Said, is their biased works on Islam. Regardless to its negative side, honestly to say, orientalism has contributed important aspects in Islamic studies in terms of establishing approaches and methodologies, and creating new fields as branches of Islamic studies. Besides, they do give significant role in preservation and maintenance of Muslim intellectual heritage (turâts) such as manuscripts. In the context of Islamic studies in IAIN, the raise of attention

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Maftukhah. "Sejarah Perkembangan Studi Islam dalam Tradisi Orientalisme dan Oksidentalisme." Nasir: Jurnal Pendidikan Islam 2, no. 1 (2024): 10–23. http://dx.doi.org/10.59698/nasir.v2i1.246.

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Artikel ini berkaitan dengan sejarah perkembangan studi Islam dalam tradisi orientalisme dan oksidentalisme. Dunia akademik Barat memiliki tradisi yang cukup panjang dalam studi orintalisme. Namun, orientalisme, yang telah berkembang selama berabad-abad, atau bahkan ratusan tahun, cenderung digunakan sebagai alat ideologis oleh Barat untuk menerapkan hegemoni dan imperialisme baru di dunia Timur, terutama di dunia Islam. Oksidentalisme menjadi sebuah gagasan dan pendekatan baru yang memiliki tiga pilar. Salah satu dari tiga pilar pembaharuan versi hanafi, sikap kita terhadap tradisi lama, sika

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Fudholi, Moh. "Relasi Antagonistik Barat-Timur: Orientalisme vis a vis Oksidentalisme." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 389. http://dx.doi.org/10.15642/teosofi.2012.2.2.389-406.

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Encounter of the East and the West due to such various interests as economic, political, scientific, cultural has been a major factor in the study of western scientists (Orientalists) about the East that produces a variety of works in the fields of archeology, history, literature, environment, customs, and Islamic studies. Meanwhile, resistance against Orientalism in the form of Occidentalism, as initiated by Hasan Hanafî, seems to be closely related to ‘obsession’ and hopes of someone who frustrated and dissatisfied with the condition of the world he has dealt with as the project of civilizat

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Hadi, Sofian, Dedy Irawan, and Iwan Harwansyah. "Membaca Ulang Orientalisme: Akar Historis dan Respons Intelektual Muslim." Journal of Islamic and Occidental Studies 3, no. 1 (2025): 91–110. https://doi.org/10.21111/jios.v3i1.61.

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This paper explores the dynamics of Orientalism in relation to the study of the Eastern world, particularly Islam, and examines the responses that have emerged from Muslim intellectuals. The study is motivated by the efforts of several Western Orientalists who systematically analyzed and interpreted Islamic teachings—including the Qur’an, Hadith, and Islamic history—with a tendency to diminish their values and authenticity. Using a critical textual analysis approach, this research examines Orientalist literature and Muslim intellectual responses. The findings reveal that Orientalist works ofte

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Putri, Gian Nitya, Hilda Meylani, and Icha Agustina. "Kritik Hadis Menurut Orientalis: Studi Komparatif Pemikiran G.H.A Juynboll dan Joseph Schacht." Integritas Terbuka: Peace and Interfaith Studies 1, no. 1 (2022): 59–70. http://dx.doi.org/10.59029/int.v1i1.3.

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Artikel ini bertujuan untuk membahas dua pemikiran tokoh orientalisme, yaitu G.H.A. Juynboll dan Joseph Schacht terkait kritik hadis. Metode penelitian yang dipakai bersifat kualitatif dengan studi pustaka dan analisis deskriptif. Pembahasan dalam penelitian meliputi biografi Juynboll, pemikiran orientalisme Juynboll, biografi Joseph Shacht, pemikiran orientalisme Joseph Schacht, dan pemikiran serta produk kritik hadis Juynboll dan Joseph Schacht. Penelitian ini menyimpulkan bahwa Pemikiran Juynboll dan Joseph Schacht selaras atas pandangan orientalismenya yang menilai hadis cencerung palsu ka

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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 (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. Th

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Ramadhani, Farisa Riski. "Jejak Poskolonial dalam Novel William Karya Risa Saraswati." Lingua Skolastika 3, no. 1 (2024): 1. http://dx.doi.org/10.19184/linsko.v3i1.43839.

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Dalam penelitian ini disajikan mengenai kajian poskolonial atas teori orientalisme milik Edward W. Said dan teori dunia ketiga (Third Space) milik oleh Homi K. Bhabha yang mendeskripsikan adanya hegemoni, hibriditas, serta diskriminasi dalam novel William karya Risa Saraswati. Tujuan dari penelitian ini adalah untuk mengetahui kajian poskolonial atas teori orientalisme dan kemunculan dunia ketiga melalui hegemoni, hibridits, serta diskriminsi dalam novel William karya Risa Saraswati. Data penelitian diperoleh melalui novel William karya Risa Saraswati yang diterbitkan pada tahun 2017 yang beru

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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 (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

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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 (2020): 85–100. http://dx.doi.org/10.14421/ref.v20i1.2301.

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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

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Batubara, Mardiyah Nur. "Orientalisme Dan Oksidentalisme: Kajian Keotentikan Al-Qur’an." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 5, no. 2 (2022): 205–25. http://dx.doi.org/10.35132/albayan.v5i2.200.

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Orientalisme melihat Timur sebagai the other, maka oksidentalisme bertujuan mengurai simpul sejarah yang mendua antara ego dengan the other, dan dialektika antara kompleksitas inferioritas pada ego dengan komplektsitas superioritas pada pihak the other. Orientalisme lama adalah pandangan ego Eropa, subjek pengkaji terhadap objek yang dikaji. Oksidentalisme ingin menuntut pembebasan diri dari cengkraman kolonialisme orientalis. Oksidentalisme kali ini dibangun di atas ego yang netral dan tidak berambisi merebur kekuasaan, dan hanya menginginkan pembebasan. Ia juga tidak ingin mendiskreditkan ke

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Bahtiar, Ahmad, and Nailis Sa'adah. "Kisah Kecemasan: Narasi Wabah Cacar dalam Cerpen “Variola” Karya Iksaka Banu." Arif: Jurnal Sastra dan Kearifan Lokal 1, no. 1 (2021): 87–98. http://dx.doi.org/10.21009/arif.011.06.

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Sebelum covid-19, bangsa Indonesia sudah berulang-ulang mengalami wabah penyakit. Salah satunya variola atau cacar. Variola masuk sejak masa kolonialisme Belanda dan banyak memakan korban. Gambaran penyakit dan upaya pemerintah kolonial dalam menangani wabah cacar tampak pada cerita pendek “Variola” karya Iksaka Banu. Sumber data penelitian ini cerpen “Variola” dalam kumpulan cerpen Teh dan Pengkhianat. Pemanfaatan objek material untuk melihat upaya pemerintah kolonial menangani wabah variola dan bagaimana masyarakat kolonial menempatkan virus tersebut, yang menunjukkan praktik orientalisme. P

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Messaoudi, Alain. "Orientalisme savant. Orientalisme littéraire. Sept essais sur leur connexion, written by Pierre Larcher." Studia Islamica 113, no. 1 (2018): 116–19. http://dx.doi.org/10.1163/19585705-12341372.

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Zakharia, Katia. "Orientalisme savant, orientalisme littéraire : sept essais sur leur connexion, written by Pierre Larcher." Arabica 64, no. 5-6 (2017): 812–17. http://dx.doi.org/10.1163/15700585-12341470.

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Haeri, Iman Zanatul. "WANITA ASIA DALAM IMAJINASI DIGITAL: KAJIAN LITERATUR ATAS ORIENTALISME." Jurnal Kajian Wilayah 7, no. 2 (2016): 129. http://dx.doi.org/10.14203/jkw.v7i2.746.

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Globalization is marked with the spread of Western culture technology products. One of the Western cultural products that are very influential was Hollywood movies. Fictitious narratives produced the some imaginative ideas that apply also on social media communicative as dating site, video porn sites, until advertising. The awareness of imaginative west of geopolitics outside himself or Other revealed by Edward Said in Orientalism. Said that initially examine the practice of West imaginative through Literature opens up the possibility of resumption of studies on other media with the idea that

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Rocher, Nadejda. "L’orientalisme musical : le phénomène intertextuel de l’« orientalisme collégial européen »." Slavica Occitania 49, no. 1 (2019): 171–87. https://doi.org/10.3406/slaoc.2019.1252.

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L’orientalisme musical : le phénomène intertextuel de l’ «orientalisme collégial européen». Nous assignons un triple objectif au présent essai. Il s’agira dans un premier temps (le moment de la description musicologique) d’analyser le mécanisme de l’orientalisme heuristique (en tant qu’il s’oppose à l’orientalisme décoratif) observable dans la musique russe de la fin du XIXe et du début du XXe siècle, en focalisant nos regards sur les expérimentations d’Igor Stravinski. Nous chercherons ensuite à comparer les stratégies orientalistes de différents musiciens européens, soulignant tout particuli

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Tsarwat, Ahmad, and Mohd Arifullah. "RESPONS ATAS ORIENTALISME DI TANAH AIR." TAJDID: Jurnal Ilmu Ushuluddin 23, no. 1 (2024): 258–88. http://dx.doi.org/10.30631/tjd.v23i1.446.

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Pandangan konservatif terhadap orientalisme di Indonesia menekankan pentingnya memelihara dan mempertahankan nilai-nilai budaya dan intelektual lokal. Mereka menolak dominasi intelektual barat yang sering mengesampingkan nilai-nilai dan tradisi lokal. Pandangan konservatif terhadap orientalisme di Indonesia menggunakan pendekatan yang menekankan pentingnya memelihara nilai-nilai budaya dan intelektual lokal. Mereka menolak dominasi intelektual barat dan mempromosikan pengembangan studi lokal yang lebih otonom. Selain itu, pandangan konservatif juga memfokuskan pada pemeliharaan nilai-nilai aga

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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 (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 s

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Selnes, Gisle. "Ibsens orientalisme. En hegeliansk historie." Agora 25, no. 04 (2007): 5–30. http://dx.doi.org/10.18261/issn1500-1571-2007-04-02.

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Baihaki, Egi Sukma. "Orientalisme dan Penerjemahan Al-Qur’an." Jurnal Ilmu Ushuluddin 16, no. 1 (2017): 21. http://dx.doi.org/10.18592/jiiu.v16i1.1355.

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Siebenmorgen, Harald. "Orientalisme et occidentalisme : divergences interculturelles." Philosophia Scientae, no. 20-2 (May 27, 2016): 133–40. http://dx.doi.org/10.4000/philosophiascientiae.1185.

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