Academic literature on the topic 'Orientalist'
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Journal articles on the topic "Orientalist"
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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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Mohd, Siti Fatimah, Rahimah Embong, Hanif Md Lateh @ Junid, and Mohamad Zaidin Mat@ Mohamad. "[Characteristic and Challenges of Islamic Civilization According to Muhammad Asad Thoughts ] Karekteristik dan Cabaran Tamadun Islam Menurut Pemikiran Muhammad Asad." Jurnal Islam dan Masyarakat Kontemporari 16, no. 1 (January 31, 2018): 47–56. http://dx.doi.org/10.37231/jimk.2018.16.1.246.
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Orientalism is one of the challenges for the development of the contemporary Islamic civilization whether the Muslim society in general or the Islamic preacher in particular. This becomes a challenge when some orientalists who converted to Islam with the aim of destroying Islam. These people produce writings based on Islam, but presenting the facts which are contradict to the truth in order to bring confusion among Muslims as what has been done by Snouck Hurgronje in Indonesia.However, some orientalists who converted to Islam with the conviction of Islam as the true religion. Therefore, this study focuses on Muhammad Asad (formerly known as Leopold Weiss) (1900-1992) who was a Jewish orientalist and had converted to Islam. This study has found that Muhammad Asad’s civilizational thoughts are clear about the distinguished characterisctics of Islamic civilization namely transcendent, universal, balanced and controlled. While its essential elements include Tawhid, al-Qur'an and al-Sunnah and knowledge. He also identified the main challenges facing the Islamic civilization which are clash of civilizations, Orientalist threats and the worldly (Pseudo) scholars. This study has implications on the urgent needs of civilizational dialogue and the Islamization of education. In summary, Muhammad Asad’s approarch did not reflect himself as a misleading orientalist.
Key words: Muhammad Asad, Islam at the Crossroads, Islamic Civilization, Islamic Thoughts
Orientalisme merupakan satu daripada cabaran buat perkembangan peradaban Islam kontemporari sama ada terhadap umat secara amnya dan golongan pendakwah khususnya. Hal ini dikatakan sebagai cabaran kerana terdapat sebahagian orientalis yang memeluk Islam dengan tujuan menghancurkan Islam. Golongan ini menghasilkan penulisan berlatarkan Islam, namun telah mengemukakan fakta kontradik dengan kebenaran demi mengelirukan umat Islam seperti mana yang telah dilakukan oleh Snouck Hurgronje di Indonesia. Walaupun begitu, terdapat sebahagian orientalis yang memeluk Islam berdasarkan prinsip agama Islam sebagai agama sebenar. Bertitik tolak daripada realiti tersebut, kajian ini memberi fokus terhadap Muhammad Asad (sebelum ini dikenali sebagai Leopold Weiss) (1900-1992) yang merupakan seorang orientalis Yahudi dan telah memeluk Islam. Kajian ini mendapati gagasan pemikiran Muhammad Asad adalah jelas mengenai sifat-sifat tamadun Islam iaitu transenden, universal, seimbang dan terkawal. Manakala elemen-elemen utama tamadun Islam merangkumi Tauhid, al-Qur’an dan al-Sunnah serta ilmu pengetahuan. Muhammad Asad juga mendapati cabaran utama yang harus ditempuh oleh tamadun Islam adalah serangan Orientalis, pertembungan tamadun dan ulama’ duniawi (Pseudo). Kajian ini memberi implikasi kepada keperluan dialog peradaban dan Islamisasi pendidikan. Kesimpulannya, pendekatan Muhammad Asad tidak menjadi cerminan beliau sebagai orientalis yang mengelirukan.
Kata kunci: Muhammad Asad, Islam at the Crossroads, Orientalisme, Tamadun Islam, Pemikiran Islam
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Chittiphalangsri, Phrae. "The Author in Edward Said’s Orientalism: The Question of Agency." MANUSYA 12, no. 4 (2009): 1–17. http://dx.doi.org/10.1163/26659077-01204001.
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Edward W. Said’s Orientalism has long been celebrated for its ground-breaking analysis of the encounters between Western Orientalists and the Orient as a form of ‘othering’ representation. The success, undeniably, owes much to the use of Foucauldian discourse as a core methodology in Said’s theorisation of Orientalism which allows Said to refer to the massive corpus of Orientalist writings as a form of Orientalist discourse and a representation of the East. However, the roles of Orientalist authors tend to be reduced to mere textual labels in a greater Orientalist discourse, in spite of the fact that Said attempts to give more attention to the Orientalists’ biographical backgrounds. In this article, I argue that there is a need to review the question of agency that comes with Foucauldian discourse. By probing Said’s methodology, I investigate the problems raised by concepts such as “strategic formation,” “strategic location,” and the writers’ imprint. Borrowing Pierre Bourdieu’s sociology, I critique Said’s notion of ‘author’ by applying the question of objectivity/subjectivity raised by Bourdieu’s concepts such as “habitus” and “strategy,” and assess the possibility of shifting the emphasis on “texts” suggested by the use of Foucauldian discourse, to “actions” which are the main unit of study in Bourdieu’s sociology.
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Farah, Lubna. "Translation of the Qur'an Between Text and Ideology." ĪQĀN 4, no. 01 (December 22, 2021): 01–14. http://dx.doi.org/10.36755/iqan.v4i01.302.
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Translation of the Qur'an between text and ideology
Orientalism starts as a religious and cultural movement searching in the Arab world to know about Islam, culture, history, and tradition. They tried hard to dig deeply into Islam through the Quran, Sunnah, all these efforts were due to the strategic geographical position of the Arab world. Orientalists became very fluent in Arabic,
The Article is investigating translations of the Quran into English with a focus on the intervention of the ideological factor taking into account the influence of Orientalist ideology. The ideology as in the case of manipulation school in translating Islamic texts by orientalists. The research seeks to examine the relation between ideology and translation. It is true that the Orientalist scholars, although not altogether free from biased thinking, have contributed a lot, so far as their intellectual endeavors are concerned. The paper highlights the features of the Orientalist translation, objectives, sources, motives, structure, and methods. The paper concludes that most orientalist translators are consciously or unconsciously influenced by religious, cultural, social ideologies when they translate Quranic text. The study shows that we need to develop more studies in the field of an ideological factors in the translation of the Quran.
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Albab, Muhammad Ulul. "MENYOAL KONEKSITAS KRITIK HADITS IGNAZ GOLDZIHER DAN JOSEPH SCHACHT." An-Nisa' : Jurnal Kajian Perempuan dan Keislaman 14, no. 1 (April 5, 2021): 21–28. http://dx.doi.org/10.35719/annisa.v14i1.42.
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Artikel ini membahas tentang peran orientalis dalam memandang hadits Nabi Muhammad SAW dengan kacamata mereka. Maksud dan tujuan orientalis tentu mempunyai misi khusus dalam menggoyahkan pegangan umat Islam, yaitu hadits. Sosok orientalis seringkali menganggap rendah ajaran Islam lantaran dari sifat kebenciannya yang merupakan warisan akibat kekalahan di pihak Kristen dalam perang salib. Sehingga muncul nama-nama orientalis dengan mentalitas tinggi dalam memerangi Islam. Salah satunya adalah Ignaz Goldziher dan Joseph Schacht yang aktif dalam mengkritik hadits. Keduanya mempunyai koneksitas dalam dalam mempunyai pandangan sama terkait otentitas hadits. Sehingga perlu tinjauan ulang arah kritik mereka untuk bisa menemukan analisa diskriptif dalam membantahnya. Oleh karenanya, kedua tokoh orientalis tersebut mempunyai hubungan erat dalam pandangannya terhadap hadits, sehingga kita sebagai Muslim tentu mempunyai kewajiban dalam memperjelas terkait otentitas hadits dan ilmu sanad yang benar. This article discusses the role of orientalists in looking at the hadith of the Prophet Muhammad SAW with their views. Orientalist purposes and objectives certainly have a special mission in shaking the grip of Muslims, namely hadith. Orientalist figures often consider the teachings of Islam because of the nature of his hatred which is a legacy of defeat on the war of Christian side. So came the names of orientalists with a high mentality in the fight against Islam. One of them is Ignaz Goldziher and Joseph Schacht who are active in criticizing hadiths. Both have deep connections in having the same view regarding the authenticity of hadith. So it is necessary to review the direction of their criticism to be able to find a descriptive analysis in refusing it. Therefore, the two orientalist figures have a close relationship in his view of the hadith, so that we as Muslims certainly have an obligation in clarifying the authenticity of hadith and the science correct of sanad.
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Munji, Ahmad, and Hasyim Muhammad. "Sir William Jones (1746–1794) and the Early Orientalist Discourse on Sufism." Teosofia: Indonesian Journal of Islamic Mysticism 10, no. 1 (April 27, 2021): 89–110. http://dx.doi.org/10.21580/tos.v10i1.9190.
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Many theories have been proposed to discuss Sufism in terms of its linguistic origins and its role in spiritual knowledge, its concepts and ideas, and cultural influences. Both Muslim and orientalist scholars have offered opposing views on the beginnings of Sufism. Unfortunately, Western orientalists were the first to research this topic, and their ideas greatly influenced later scholars. This study examines how early British orientalists, particularly Sir William Jones, approached the study of Sufism. Jones represents the early development of British orientalism, which started in the form of personal travel accounts long before orientalist societies were established to support them. Only the later ‘experts on the Orient’ created scholarly circles that followed a more objective and systematic approach to studying Muslim cultures, yet often persisted in the erroneous claim that Sufism was an external and foreign element in Islamic culture.
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Amer Meziane, Mohamed. "Is Orientalism Islamic?" Comparative Studies of South Asia, Africa and the Middle East 40, no. 1 (May 1, 2020): 219–22. http://dx.doi.org/10.1215/1089201x-8186258.
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Abstract Since many orientalists make Revelation to Muhammad meaningful in terms of hermeneutical engagement, does it mean that orientalism should be deemed Islamic? By raising this deliberately provocative question, this essay examines the ways in which definitions of Islam do or do not challenge orientalism. Is it possible to construct a “post-orientalist” definition of Islam without enacting a continuous critique of orientalism? Is such a critique exhausted by Edward W. Said's famous book, Orientalism, as it is too often assumed, or are we still confined by its impasses? These questions define the method that structures the essay's argument.
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Et.al, Fatma Ibrahim Ali Radwan. "Orientalism's Suspicions about the Prophet's Infallibility andResponding against them "The Orientalist Schacht as a model"." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 11, 2021): 4320–28. http://dx.doi.org/10.17762/turcomat.v12i3.1723.
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This study aims at elucidating and clarifying Islam's position towards orientalists' opinions concerning the infallibility of the Prophet Mohammad Peace and Prayers by Upon Him (PPUH) in his acts and diligence (ijtihad) through investigating the orientalist literature and resources in which the suspicions occurred are related to the research subject. Then analyze and criticize those suspicions by referring to Islamic authenticity sources. The research concluded that the claims of orientalism collapsed in the face of the absence of logical and written evidences concerning the subject of infallibility. The research also recommended the importance of paying attention to orientalist studies and intensifying the efforts to overcome these suspicions with thought, study and research.
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Fattah, Abdul. "Critiques and Appreciation on Orientalism in the Study of Islam." MADANIA: JURNAL KAJIAN KEISLAMAN 23, no. 1 (July 7, 2019): 11. http://dx.doi.org/10.29300/madania.v23i1.1744.
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This article describes critiques on orientalism as well as appreciates orientalist works which have positive values in Islamic studies that requires “reassessment”. This is because orientalism is a distinctive discipline that has a strong historical value between the West and the East (Islam) after the medieval European renaissance. This discipline was initially used as a Western political tool to exploit the East—both aggression and imperialism. However this discipline deserves careful attention by removing prejudices-geopolitical and historical revenge in the orientalists’ objective judgments. The work produced by such orientalists cannot be solely underestimated. Some orientalists merely using a scientific or semi-scientific approach have continuously produced “magnum opus” and contributed to the development of Islamic studies such as Hadith index, Quranic dictionary, and Encyclopedia of Islam.
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Jung, Dietrich. "Edward Said, Michel Foucault og det essentialistiske islambillede." Dansk Sociologi 20, no. 3 (September 3, 2009): 33–50. http://dx.doi.org/10.22439/dansoc.v20i3.3081.
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Edward Saids Orientalism blev kendt som en anvendt udgave af Michel Foucaults diskursteori. Said hævdede at være inspireret af især Foucaults Archaeology of Knowledge og Discipline and Punish i sine analyser af det essentialiserede islambillede i orientalistikken. Med udgangspunkt i Saids hævdede inspiration fra Foucault kritiserer denne artikel Orientalism’s teoretiske ramme fra et sociologisk perspektiv. Dermed følger artiklen Sadik al-Azm’s argument, at Said ikke havde øje for det fænomen, som al-Azm kaldte ”orientalism in reverse”: Islamistiske og arabisk-nationalistiske tænkeres anvendelse af orientalistiske begreber i deres egne ideologiske konstruktioner. Artiklen argumenterer for, at Said som selv-erklæret foucaultianer burde have været opmærksom på diskursers reciprokke magt. Efterfølgende vises hvordan orientalister og islamister var tæt forbundne i den diskursformation, hvorfra det essentialiserede islambillede opstod.
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Dietrich Jung: Edward Said, Michel Foucault and the Essentialist Image of Islam
Edward Said’s Orientalism became known as an applied version of Michel Foucault’s discourse theory. In analyzing the essentialist image of Islam as a core feature in Orientalist scholarship, Said claimed to be inspired by the work of Foucault, in particular by his Archaeology of Knowledge and Discipline and Punish. In using Said’s claim as a point of departure, this article criticizes the theoretical framework of Orientalism from a sociological perspective. Doing so, it examines Sadik al-Azm’s argument that Said had a blind eye to a phenomenon which al-Azm called “Orientalism in reverse”: the self-applications of Orientalist concepts in the ideological constructions of both Islamist and Arab Nationalist thinkers. The article argues that taking Foucault’s theoretical position seriously, Said should have been aware of the reciprocal power of discourses in shaping this essentialist image of Islam. The article then analyzes the phenomenon of “Orientalism in reverse” from a Foucauldian perspective, and shows the ways in which Orientalists and Islamists were closely knit together in a discursive formation from which the essentialist image of Islam emerged.
Key words: Michel Foucault, Edward Said, Orientalism in Reverse, Ernest Renan, Islamic Reform.
Dissertations / Theses on the topic "Orientalist"
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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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Khosravi, Mojgan. "Shirin Neshat: A Contemporary Orientalist." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/art_design_theses/73.
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This thesis analyzes Shirin Neshat’s Women of Allah photographs by exploring key socio-political events that have shaped Iranian history since the reign of Cyrus the Great, ca. 600 B.C. Since Neshat’s photographs have been largely intended for a Western audience, it is important to explore the concept of colonialism that has created East/West polarities and so greatly influenced our modern era. This paper intends to demonstrate that Neshat’s images perpetuate Edward Said’s concept of Orientalism, which allocates the Oriental to an inferior position vis-à-vis his Occidental counterpart. For a Western audience, Neshat’s consistent use of the Muslim veil, illegible Persian calligraphy, and guns symbolizes Islam’s violence and degeneracy; additionally, these elements position the Muslim woman as a subaltern entity in an archaic society. As a result, the Iranian Muslim woman remains restricted by her social, cultural, and religious praxis, as well as by Neshat’s formal and contextual depiction of her.
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Schnell, Andréa Elizabeth. "Gertrude Bell : an Orientalist in context." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112515.
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This thesis is about the life and work of Gertrude Bell, a British woman born in the late nineteenth century, whose extensive knowledge of Middle East cultures and people won her a job as the Oriental Secretary in Iraq after World War One. Modern historians, including Toby Dodge and Edward Said, consider Bell to be an irredeemable orientalist, one whose work is only ethnocentric and essentialist. Using the work of Billie Melman and Mohja Kahf, my aim is to contextualize Bell's work, and to see if, given the various circumstances in which she worked, a more sympathetic reading is not possible, and if perhaps Said and Dodge are not sometimes guilty of essentialism. I will also examine Said's theories in Orientalism, and though this thesis is in no way an attempt to discredit Said's work, I wish to pose a question; if one can take a small piece of the Orientalist puzzle (Bell's work) and shows that it differs from Said's description, does this undermine the idea of orientalism as a cohesive body of ideas?
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Naimi, Mohammed Nour. "T.E. Lawrence and the Orientalist tradition." Thesis, University of Essex, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.293424.
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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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Arnold, Raphael. "William Jones : ein Orientalist zwischen Kolonialismus und Aufklärung /." Würzburg : Ergon, 2001. http://catalogue.bnf.fr/ark:/12148/cb39995705w.
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Johnson, Maya Ayana. "Harem Fantasies and Music Videos: Contemporary Orientalist Representation." W&M ScholarWorks, 2007. https://scholarworks.wm.edu/etd/1539626527.
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Chaudhuri, Rosinka. "Orientalist themes and English verse in nineteenth-century India." Thesis, University of Oxford, 1996. http://ora.ox.ac.uk/objects/uuid:737ba2e1-99f4-4abb-ac87-4e344be4d15c.
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This thesis demonstrates how a specific tradition of English poetry written by Indians in the nineteenth-century borrowed its subject matter from Orientalist research into Indian antiquity, and its style and forms from the English poetic tradition. After an examination of the political, historical and social motivations that resulted in the birth of colonial poetry in India, the poets dealt with comprise Henry Louis Vivian Derozio (1809-31), the first Indian poet writing in English ; Kasiprasad Ghosh (1809-73), the first Bengali Hindu to write English verse; and Michael Madhusudan Dutt (1824-73), who converted to Christianity in the hope of reaching England and becoming a great 'English' poet. A subsequent chapter examines the Dutt Family Album (London, 1870) in the changing political context of the latter half of the century. In the Conclusion it is shown how the advent of Modernism in England, and the birth of an active nationalism in India, finally brought about the end of all aspects of what is here called 'Orientalist' verse. This area has not been dealt with comprehensively by critics; only one book, Lotika Basu's Indian Writers of English Verse (1933), exists on this subject to date. This thesis, besides filling the gaps that exist in the knowledge available in this area, also brings an additional insight to bear on the current debate on colonialism and literature. After Said's Orientalism (1978), a spate of theoretical work has been published on literary studies and colonial power in British India. Without restricting the argument to the constraints of the Saidian model, this study addresses the issues raised by these works, showing that a subtler reading is possible, through the medium of this poetry, of the interaction that took place in India between the production of literature and colonialism. In particular, this thesis demonstrates that although Orientalist poetry was in many ways derivative, it also evinces an active and developing response to the imposition of British culture upon India.
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Freye, Andreas [Verfasser]. "Emil Kautzsch (1841–1910) : Alttestamentler und Orientalist / Andreas Freye." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2018. http://d-nb.info/1173658270/34.
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Maatouk, Stefan. "Orientalism - A Netflix Unlimited Series : A Multimodal Critical Discourse Analysis of the Orientalist Representations of Arab Identify on Netflix Film and Television." Thesis, Malmö universitet, Malmö högskola, Institutionen för globala politiska studier (GPS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-43793.
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Orientalism was a term developed by post-colonial theorist Edward Said to describe the ways in which Europeans, or the West, portrayed the Orient as inferior, uncivilized, and wholly anti-Western. Netflix Inc., the world’s largest subscription-based streaming service, which as of 2018, expanded its streaming venue to over 190 countries globally, is the wellspring of knowledge for many people. Through the multimodal critical discourse analysis of 6 Netflix films and television programmes (Stateless, Gods of Egypt, Messiah, Al Hayba, Sand Castle, and Fauda) the study examines the extent to which the streaming giant is culpable in the reproduction of Orientalist discourses of power, i.e., discourses which facilitate the construction of the stereotyped Other. The results have shown that Netflix strengthens, through the dissemination and distribution of symbols and messages to the general population, the domination and authority over society and its political, economic, cultural, and ideological domains. Using Norman Fairclough’s approach to critical discourse analysis combined with a social semiotic perspective, this study endeavours to design a comprehensive methodological and theoretical framework which can be utilized by future researchers to analyse and critique particular power dynamics within society by exposing the dominant ideological world-view distortions which reinforce oppressive structures and institutional practices.
Books on the topic "Orientalist"
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Tunstall, Dwayne A., and Coeli Fitzpatrick. Orientalist writers. Detroit: Gale Cengage Learning, 2012.
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Marc, Walter, ed. Exotic taste: Orientalist interiors. New York: Vendome Press, 2011.
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Collection, Najd. Najd Collection of orientalist paintings. London: Produced by Manara, 1991.
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Goebel, Rolf J. Constructing China: Kafka's orientalist discourse. Columbia, SC, USA: Camden House, 1997.
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1970-, Vijay R., and Gallery Espace (New Delhi, India), eds. Confessions of an evil orientalist. New Delhi: Gallery Espace Art, 2011.
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1939-, Baldwin Gordon, ed. Roger Fenton: The Orientalist suite. [Los Angeles]: J. Paul Getty Museum, 1996.
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Allan, David. Orfèvrerie française orientaliste du 19ème siècle -: French Orientalist silver of the 19th century. Paris: August Eight Limited, 2003.
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Khaldoun, Samman, and Al-Zoʻby Mazhar, eds. Islam and the Orientalist world-system. Boulder: Paradigm Publishers, 2008.
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Jacobson, Ken. Odalisques & arabesques: Orientalist photography 1839-1925. London: Quaritch, 2007.
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Gill, Hélène. The language of French orientalist painting. Lewiston, N.Y: Edwin Mellen Press, 2003.
Find full textBook chapters on the topic "Orientalist"
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Ramsey, Charles. "Orientalist." In Literary and non-literary responses towards 9/11, 35–48. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge India, 2019. http://dx.doi.org/10.4324/9780429399848-3.
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Heschel, Susannah. "Orientalist triangulations." In The Muslim Reception of European Orientalism, 147–67. Milton Park, Abingdon, Oxon; New York, NY: Routledge, 2019. | Series: Routledge studies in modern history; 42: Routledge, 2018. http://dx.doi.org/10.4324/9781315313771-8.
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Boer, Roland. "Orientalist Camp." In The Earthy Nature of the Bible, 121–32. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137273062_11.
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Jalali, Younes. "The Accidental Orientalist." In Taghi Erani, a Polymath in Interwar Berlin, 85–103. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-97837-6_7.
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Alaoui, Fatima Zahrae Chrifi, and Shadee Abdi. "Resisting Orientalist/Islamophobic Feminisms." In The Routledge Handbook of Gender and Communication, 313–29. New York : Routledge, 2020. | Series: Handbooks to gender and sexuality: Routledge, 2020. http://dx.doi.org/10.4324/9780429448317-22.
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Inden, Ronald. "Orientalist Constructions of India." In Imperialism, 94–136. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003101536-7.
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Greenfield, Anne. "Orientalist Depictions of Rape." In The Rise and Fall of Rape on the English Stage, 58–85. London: Routledge, 2024. http://dx.doi.org/10.4324/9781032677033-3.
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Siedler, Dirk Chr. "Friedrich Rückert – deutschnational und Orientalist." In Dialog und Begegnung, 233–35. Göttingen: Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783788732691.233.
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"ORIENTALIST AGAINST ORIENTALISM." In An Asian Frontier, 121–54. UNP - Nebraska, 2016. http://dx.doi.org/10.2307/j.ctt1d8h8qk.11.
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Hu Pegues, Juliana. "Settler Orientalism." In Space-Time Colonialism, 19–49. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469656182.003.0002.
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Following the U.S. purchase of Alaska in 1867, government officials, tourists, missionaries, and ethnographers all contributed to an imperial discourse that racialized Alaska Native peoples as “Orientals.” Chapter 1 examines this phenomenon of settler orientalism, a racial distinction for Alaska Natives that exoticized conquest and rationalized land dispossession. Tourists spread this racialization to a popular audience, and women tourists in particular located the success of the territory on the promise of gendered domestication for Alaska Natives through orientalist tropes. In contrast to government documents and travelogues of the late nineteenth century, Tlingit author Ernestine Hayes’s memoir Blonde Indian provides a twentieth-century Indigenous feminist account of working in the tourist industry beyond settler orientalist configurations.
Conference papers on the topic "Orientalist"
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Kazimirchuk, Aleksandra Dmitrievna. "Anthropomorphic motives in Nikolai Karazin's orientalist novel «The Two-Legged Wolf»." In IX All-Russian Scientific Conference of students, postgraduates and young scientists. Publishing house Sreda, 2022. http://dx.doi.org/10.31483/r-104715.
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The article is devoted to the specifics of the expression of anthropomorphism in the orientalist novel «The Two-Legged Wolf» by the writer, artist, journalist, officer, ethnographer and illustrator of the XIX century Nikolai Nikolaevich Karazin. The expression of anthropomorphism in the orientalist works of the Turkestan theme of the XIX century is characterized by certain features inherent in the peculiarities of the cultural and socio-political discourse of that time.
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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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Xiao-zhen, Hou, and Ma Yu. "Deconstructing Orientalist Discourse through Narrative Strategies in The Hundred Secret Senses." In 2015 International Conference on Social Science and Technology Education. Paris, France: Atlantis Press, 2015. http://dx.doi.org/10.2991/icsste-15.2015.123.
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Aggarwal, Nitish, Justin Tonra, and Paul Buitelaar. "Using Distributional Semantics to Trace Influence and Imitation in Romantic Orientalist Poetry." In Proceedings of the First AHA!-Workshop on Information Discovery in Text. Stroudsburg, PA, USA: Association for Computational Linguistics and Dublin City University, 2014. http://dx.doi.org/10.3115/v1/w14-4508.
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Akhtar, Fokiya. "Bollywood Representations of Kashmir and Kashmiris: Between Orientalist Melodrama and Post-colonial Representation." In – The Asian Conference on Media, Communication & Film 2020. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2186-5906.2021.9.
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Polyanskaya, O. N. "HISTORY OF LITERATURE OF THE MONGOLIC PEOPLES IN THE WORKS BY ORIENTALIST A. M. POZDNEYEV (1851-1920)." In Международная научная конференция "Мир Центральной Азии-V", посвященная 100-летию Института монголоведения,буддологии и тибетологии Сибирского отделения Российской академии наук. Новосибирск: Сибирское отделение РАН, 2022. http://dx.doi.org/10.53954/9785604788981_139.
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Cevik, Gulen. "A Problematic Construct: ‘Islamic Architecture’." In 111th ACSA Annual Meeting Proceedings. ACSA Press, 2023. http://dx.doi.org/10.35483/acsa.am.111.27.
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This paper interrogates the origins and provenance of the term ‘Islamic Architecture,’ making the argument that it is misleading. The term reflects nineteenth- century Orientalist discourse and diminishes the remarkable diversity of architectural traditions found in the predominantly Muslim countries of Asia and North Africa. The paper will survey the early terminology used to discuss the architecture of European colonies in the nineteenth and twentieth centuries, and then discuss the reasons for rejecting the term ‘Islamic architecture.’ A major point will be to note how local traditions of architecture tend to trump the importance of religious function, so that the continuities between the architecture before and after the introduction of Islam are stronger than the similarities that emerged subsequent to conversion to Islam.
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Purwaningrum, Diah Asih. "The Nusantaran Architecture Design Competition: A ‘Forced’ Traditionalisation of Indonesia’s Architectural Identity Translation?" In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4011patat.
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The Indonesian government has recently adopted the term ‘Nusantaran Architecture’ as an alternative representation of Indonesia’s architectural identity. This term is employed to capture the locality of the country, whose narration is developed around the idea of bringing back the indigenous culture as part of preserving the ‘authentic’ identity of the country. The term is incorporated in the national tourism plan, and is literally adopted in the Nusantaran Architecture Design Competition, a platform from which the government obtains design translations of the perceived identity. However, this design competition leads to ‘traditionalising’ architecture, depicted in how the winning designs incorporate the traditional design elements to ‘localise’ the buildings. This design competition is problematic not only for its top-down Javacentric method employed, but also for its direction in appropriating traditionalism in contemporary built form based on the architects’ and the juries’ arbitrary approaches. Since economic motive through ‘romantic tourist gaze’ dominates the translation of identity, it portrays not only the hegemony of capitalism in the way the country imagines its own identity, but also the presence of an Orientalist view as a legacy of colonialism. This paper investigates the problematic implementation of the Nusantaran Architecture Design Competition as an attempt to concretise the authorised version of the perceived identity. It also scrutinises the strong political influence that governs the whole identity construction process in adopting what is regarded as ‘given’ traditional architecture.
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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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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.
Full textReports on the topic "Orientalist"
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Muñoz Valbuena, Diana Marcela, and Liliana Fonseca Cipagauta. Murciélagos de los Cerros Orientales. Universidad Militar Nueva Granada, November 2023. http://dx.doi.org/10.18359/litgris.7035.
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En un extenso proceso de selección natural, aparecen los únicos mamíferos voladores llamados murciélagos. Sus extremidades tomaron apariencia de alas y las membranas entre dedos se desarrollaron formando lo que hoy conocemos como patagio, es decir, la membrana de piel delgada que da el soporte para poder volar. A partir de ahí nació el término científico del orden Quiróptera el cual proviene del griego Kheriós que es mano y Ptéron que significa ala. Además, la palabra murciélago es originaria del latín mus o muris que refiere a ratón; caeculus a ciego y finalmente alatus a alado. Otra de las características por la que conocemos estas especies es la ecolocalización, la cual se refiere a la construcción de la imagen del entorno a través del sonido que es emitido por los objetos. Los quirópteros evolucionaron en dos clados Megachiroptera y microchiroptera. El primer clado está distribuido en Australia, Asia y África. Por su gran tamaño, son conocidos como los zorros voladores. Pueden alcanzar hasta 1.50 metros de envergadura, y sus ojos son desarrollados en respuesta a sus hábitos diurnos. Por ende, la ecolocalización es nula y no dependen de esta. Por otra parte, los microchiroptera se distribuyen por todo el mundo siendo mucho más pequeños y diversos, tienen hábitos fundamentalmente nocturnos por lo que sus ojos son menos desarrollados. Sin embargo, su ecolocalización es muy especializada. Los murciélagos han inspirado muchas historias fantásticas, fomentándose una imagen errónea y poco informativa de estas especies. Han sido asociados a enfermedades y males, y se cree que todas las especies son hematófagas, es decir, que se alimentan de sangre. Sin embargo, su morfología y hábitos de comportamiento son tan distintos que podemos encontrar a especies que se alimentan de polen (polinívoros), frutas (frugívoros), insectos (insectívoros), carne (carnívoros), y sangre (hematófagos), entre otros. Esto hace que desempeñen papeles protagónicos en los ecosistemas, como controladores de insectos, ayudan a que tengamos que comer sobre la mesa, dado que son claves en los procesos de polinización, y dispersión de semillas. En La Sabana de Bogotá hay una alta intervención del hombre, dada por las construcciones, las carreteras y las industrias. Sin embargo, aún se encuentran áreas protegidas, humedales y pequeños parches de bosque que son el pulmón de esta región, pero que cada vez estas zonas están más incomunicadas. Los murciélagos han mantenido la comunicación y el flujo de energía e interacciones al desplazarse entre ellas, conservando y restaurando estos ecosistemas frágiles. Por esta razón, es de vital importancia comprender y conocer mejor a nuestros buenos e importantes vecinos. Esta cartilla busca familiarizar al lector con algunos de los murciélagos que habitan La Sabana de Bogotá, y lograr que conociendo lo que tenemos lo preservemos.
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Garavito Mendoza, Lina María, and N. Naranjo Robayo. Reptiles de los Cerros Orientales de Bogotá. Universidad Militar Nueva Granada, November 2023. http://dx.doi.org/10.18359/litgris.7039.
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Los reptiles, animales de “sangre fría” o ectotermos, están cubiertos de escamas y tal vez son uno de los animales que causa más curiosidad entre las personas cuando tienen la posibilidad de verlos, una curiosidad que por nuestra historia cultural y por el escaso conocimiento a disposición del público, ha derivado en miles de mitos y leyendas que lastimosamente termina costándole la vida a estos inofensivos animales. Entre bosques, potreros, casas, jardines de Bogotá D.C. y sus alrededores se puede encontrar seis especies de reptiles únicos en el mundo. Dos de ellas son serpientes, la serpiente de pantano (Liophis bimaculatus), la serpiente sabanera (Atractus crassicaudatus); y cuatro son lagartijas, el “camaleón sabanero” (Anolis heterodermus), las lagartijas de tierra (Anadia bogotensis y Riama striata) y el lagarto collarejo (Stenocercus trachycephalus). Ninguno de estos reptiles representa peligro alguno para los seres humanos. Por el contrario, estos animales, que solo se pueden encontrar en nuestro país, han vivido aquí desde antes que el humano cruzara el estrecho de Bering, por lo que hacen parte del equilibrio natural que tienen nuestros páramos y bosques andinos. Estos reptiles se desplazan entre piedras y ramas para tomar el sol, de esta forma obtienen la energía necesaria para comenzar su día. Entre la maleza se ocultan, al acecho de pequeñas moscas y otros insectos, de los cuales se alimentan, también cavan túneles finos bajo tierra, los cuales nos ayudan a mantener las raíces de nuestros cultivos sanas y oxigenadas. Estos servicios gratuitos son apenas una muestra de los servicios ecosistémicos que nos brindan las lagartijas y serpientes de Bogotá, esto evidencia lo mucho que necesitamos estar en equilibrio con el mundo natural. Por ello es importante crear y mantener en buen estado los ambientes urbanos verdes, así nuestra fauna nativa puede encontrar los refugios necesarios para vivir. Y en estos ambientes podemos observar, aprender y admirar nuestra biodiversidad. La cual lleva mucho tiempo adaptándose al ambiente bogotano, y de ellos, es preciso de quienes debemos aprender para afrontar problemáticas ambientales actuales y futuras. Dado el historial de colonización que ha vivido La Sabana de Bogotá, tal vez nunca sepamos cuál era la herpetofauna (especies de reptiles y anfibios) original que habitaba en los Cerros Orientales. Hoy sabemos lo que nos queda, sabemos que son especies únicas o endémicas de Colombia, que se encuentran en distintos grados de amenaza (peligro de extinción), en su mayoría debido a la acelerada expansión urbana, la cual cambia las condiciones bioclimáticas dentro de las cuales estos reptiles han vivído durante muchos años. Además junto con la ciudad llegan nuevos depredadores introducidos, como ratas y gatos, quienes diesman las poblaciones de fauna endémica de forma crítica. Por lo cual, somos afortunados de tener la oportunidad aún de conocerlos y conservar los sitios claves para que puedan seguir ejerciendo sus servicios ecosistémicos por mucho tiempo más. Existen muchos relatos y mitos que rodean a los reptiles, los cuales nacieron como arte de supervivencia de nuestros ancestros, pero gracias a la curiosidad nata de los seres humanos, base de los avances científicos, hoy en día podemos descartar varios mitos respecto a su peligrosidad, que aún persisten en el imaginativo colectivo. Los reptiles de Bogotá no son especies venenosas, no pican con la cola, tampoco se meten en la nariz de las personas, ni se pegan a la piel o chupan leche de las vacas. Por ello, el conocimiento es la mejor herramienta que tenemos como humanidad para poder superar el miedo a lo que no conocemos bien. Por tal razón, se realizó esta cartilla, una herramienta que sirve para poder identificar las distintas especies de reptiles bogotanos. Finalmente, los invito a aprender sobre la mayor riqueza que poseemos, nuestras especies nativas y sus distintas interacciones con la naturaleza que nos rodea.
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Cifuentes Castañeda, Gabriel Mateo, and María Camila Jiménez Loaiza. Anfibios de los Cerros Orientales de Bogotá. Universidad Militar Nueva Granada, November 2023. http://dx.doi.org/10.18359/litgris.7034.
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Los anfibios, pese a ser en algunas ocasiones organismos muy comunes y fáciles de observar, son animales poco comprendidos y reconocidos por el público en general. Su diversidad en términos de tamaños, colores, sonidos que emiten, formas de reproducirse, entre otras, es realmente extensa e inesperada para quien inicia en el estudio de la biología del grupo. Adicionalmente, con sus alrededor de 4000 especies descritas, los anfibios poseen una diversidad comparable e incluso un poco mayor a la de los mamíferos que tanto nos son familiares para nosotros. Colombia es el país con más especies de anfibios por únidad de área en el mundo entero. La sabana y los cerros bogotanos, pese a su muy alta elevación y a estar sujetos a cientos de años de destrucción humana, reflejan esa diversidad, con alrededor de ocho especies conocidas para la zona. A pesar de esto, los anfibios bogotanos son sorprendentemente poco conocidos por los humanos con los que coexisten. Bien sea cantando, o simplemente descansando sobre la vegetación o en ambientes húmedos, en los alrededores de la ciudad de Bogotá, se encuentran ocho especies de ranas (la rana sabanera, Dendropsophus molitor; la rana de cristal, Centrolene buckleyi; las ranas de lluvia, Pristimantis bogotensis y P. elegans; la falsa rana venenosa; Hyloxalus subpunctatus; y las muy poco frecuentes; Hyloscirtus bogotensis e Hyloxalus edwardsi) y una especie de salamandra (Bolitoglossa adspersa). Estos anfibios se pueden encontrar generalmente entre la hojarasca de bosques húmedos o páramo, y son normalmente activos durante la noche (con la excepción de las falsas ranas venenosas). La rana sabanera es probablemente el anfibio más común de los humedales bogotanos. Como resultado de esto, es la especie de anfibio bogotano más conocido por sus habitantes humanos lo cual se ve reflejado en que sea el símbolo de la empresa de acueducto de Bogotá. Alimentándose de insectos y otros invertebrados que no solo nos pueden incomodar, sino también afectar nuestros cultivos y hasta nuestra propia salud física, los anfibios son componentes muy importantes de nuestros ecosistemas, y nos prestan servicios que aún no reconocemos. Entre ellos sobresale su función como indicadores ambientales o, en otras palabras, como determinantes de qué tan “saludables” son los ambientes en los que habitan. De tal manera, cambios abruptos en qué tan comunes son las poblaciones de anfibios o aumentos inesperados en el número de anfibios malformados, nos pueden alertar de los riesgos a los que estamos siendo expuestos. Por tal motivo, es fundamental conocer más a los anfibios, no sólo por lo maravilloso de su diversidad sino también porque son un reflejo de los daños que hacemos al medio ambiente, y en últimas a nosotros mismos. En los últimos 20 años se han observado declives muy grandes en las poblaciones de anfibios alrededor del mundo. Sorprendentemente, en términos generales, los anfibios de la sabana y cerros bogotanos no parecen haber declinado a niveles tan extremos como en otras partes del mundo. Sin embargo, es claro que las poblaciones de todas las especies de la sabana y cerros bogotanos han disminuido considerablemente. De hecho, por lo menos tres especies de las especies de anfibios bogotanos son muy infrecuentes en la actualidad, a pesar de haber sido relativamente comunes en el pasado (la rana de torrente, Hyloscirtus bogotensis, la falsa rana venenosa, Hyloxalus edwardsi, y la salamandra, Bolitoglossa adspersa). Inclusive, una de ellas (la falsa rana venenosa, Hyloxalus edwardsi), no se ha podido volver a encontrar desde casi 30 años, y probablemente haya desaparecido para siempre. De tal manera, si continuamos con nuestro uso indiscriminado de sustancias químicas en el ambiente, con la urbanización y deforestación desenfrenada, no sería tan inesperado que otros anfibios siguieran ese mismo destino. Es fundamental que reconozcamos a nivel morfológico y valoremos los anfibios que tenemos en las cercanías de nuestra ciudad capital y su papel en los ecosistemas, para que los servicios que nos brindan puedan continuar para las próximas generaciones.
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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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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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Pino-Sánchez, Nelsy Rocío. Guía ilustrada de fauna de los Cerros Orientales de Bogotá. Universidad Militar Nueva Granada, March 2024. http://dx.doi.org/10.18359/litgris.7258.
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Los Cerros Orientales representan una gran oferta de biodiversidad para Bogotá y para la región andina. Sobre la cordillera oriental se encuentra ubicada la capital de Colombia, conocida por sus grandes edificios y empresas. Sin duda, una ciudad que da albergue a muchas personas. Llama la atención que, dentro de la ciudad y sus alrededores, aún se encuentran zonas que cuentan con las condiciones para que varias especies convivan cerca de nosotros. Sin embargo, estas especies están amenazadas por la contaminación ocasionada por las fábricas a los ríos y al aire, y por la fragmentación que se ha generado en el territorio para implementar industrias de los sectores de la construcción, ganadería y agricultura. Adicionalmente, algunas especies son vulnerables debido a que hemos crecido con algunos mitos urbanos que las asocian a enfermedades y a malos agüeros. Por tal motivo, estudiantes de la asignatura de Taxonomía animal elaboran esta cartilla, dirigida a jóvenes, con el fin de que conozcan las especies que nos rodean y se apropien de las mismas. Esta se encuentra dividida a su vez en cuatro cartillas que están organizadas de acuerdo con la forma como se fueron originando las especies; inicia con los organismos acuáticos, los peces; luego, presenta los primeros conquistadores de la tierra, los anfibios; posteriormente, los reptiles y; finalmente, los mamíferos. Exponen información asociada a características morfológicas básicas que permiten diferenciar las especies, además de mostrar algunos datos ecológicos y de distribución de estas. Por último, se traen a colación algunos mitos urbanos para demostrar con argumentos si son verdaderos o falsos. Esperamos que estas cartillas sean de gran utilidad y que aporten un grano de arena en pro de la conservación de las especies que nos rodean.
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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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Gökpinar, Yasemin, and Vivian Strotmann. Digitale Ressourcen zur Arabischen Handschriftenkunde: Universitätsbibliothek & Seminar für Orientalistik und Islamwissenschaft der RUB. Universitätsbibliothek der Ruhr-Universität Bochum, 2020. http://dx.doi.org/10.46586/rub.166.142.
Full textAbstract:
Der vorliegende Beitrag kombiniert die Perspektiven und spezifischen Expertisen von Forschung und Universitätsbibliothek der Ruhr-Universität Bochum bezüglich der Arbeit für und mit arabischen Handschriften. Zentrale digitale Ressourcen für die Bewahrung, Zugänglichmachung, Vermittlung, Recherche, Bearbeitung und Erforschung arabischer Handschriften werden benannt. Dadurch wird Student*innen, Forscher*innen und Bibliothekar*innen eine gebündelte Informationsressource an die Hand gegeben.
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González, Hernando. Evolución del sector agrícola en el departamento del Meta y los Llanos Orientales 1991-2003. Bogotá, Colombia: Banco de la República, September 2005. http://dx.doi.org/10.32468/eser.30.
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Morales Villanueva, Carlos, and Jesús Jácome García. Algunos peces dulceacuícolas de la Cordillera Oriental Colombiana. Universidad Militar Nueva Granada, November 2023. http://dx.doi.org/10.18359/litgris.7033.
Full textAbstract:
Los peces son el grupo de animales más numeroso y diverso de vertebrados del mundo, Colombia alberga el 25% (3668 especies) de los peces del mundo, ocupando el segundo lugar en diversidad de este grupo después de Brasil. Los Cerros Orientales representan una gran oferta de biodiversidad y servicios ecosistémicos para la capital y para la región Andina allí podemos encontrar el Capitán de la sabana (Eremophilus mutisii), la Guapucha (Grundulus bogotensis), el Capitán enano (Trichomycterus bogotense), el Bocachico (Prochilodus magdalenae), el Pez Cuchilla de Cristal (Sternopygus aequilabiatus), y el corroncho o cucha (Cordylancistrus daguae). Algunas de estas especies representan una fuente de proteínas para el consumo humano, otras aportan nutrientes a sus ecosistemas específicos a través de los desechos nitrogenados que sirven para alimento de las plantas que viven en estos lugares. Sin embargo, su presencia en los cerros puede verse amenazada por muchos factores como la sobrepesca, la implantación de especies exóticas principalmente de trucha arcoíris (Oncorhynchus mykiss), la tala de árboles que afecta el hábitat de las especies, así como la mínería, y el manejo inadecuado de basuras en los ríos. Este último además de afectar negativamente al suelo, también pueden deteriorar las fuentes hídricas donde habitan estos organismos y ocasionar alteraciones en la cadena trófica. A todo esto también debemos añadir el mal uso de los cuerpos de agua como la captación ilegal del agua, ocupación de los cauces de los ríos, esto representa el 40% de las amenazas que tienen los cerros. Para hacer frente a todas estas amenazas además del consumo responsable de estos organismos, que implica respetar las tallas mínimas de captura para impedir su explotación excesiva, se debe conocer todas las medidas de control que contribuyen a su conservación. Por ejemplo, no introducir especies ícticas exóticas, no arrojar sustancias contaminantes o tóxicas en los cuerpos de agua, denunciar el uso de los recursos naturales renovables sin la previa obtención de los permisos correspondientes. De forma directa reconocer las especies a nivel morfológico, permitirá hacer conciencia del proceso de conservación que debemos realizar. De esta manera, ayudaremos a frenar el avance de los procesos de deterioro relacionados con la urbanización para que nuestras futuras generaciones puedan contemplar, disfrutar y beneficiarse de los peces de nuestros Cerros Orientales.