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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.
ENGELSK ABSTRACT:
Dietrich Jung: Edward Said, Michel Foucault and the Essentialist Image of Islam
Edward Said’s Orientalism became known as an applied version of Michel Foucault’s discourse theory. In analyzing the essentialist image of Islam as a core feature in Orientalist scholarship, Said claimed to be inspired by the work of Foucault, in particular by his Archaeology of Knowledge and Discipline and Punish. In using Said’s claim as a point of departure, this article criticizes the theoretical framework of Orientalism from a sociological perspective. Doing so, it examines Sadik al-Azm’s argument that Said had a blind eye to a phenomenon which al-Azm called “Orientalism in reverse”: the self-applications of Orientalist concepts in the ideological constructions of both Islamist and Arab Nationalist thinkers. The article argues that taking Foucault’s theoretical position seriously, Said should have been aware of the reciprocal power of discourses in shaping this essentialist image of Islam. The article then analyzes the phenomenon of “Orientalism in reverse” from a Foucauldian perspective, and shows the ways in which Orientalists and Islamists were closely knit together in a discursive formation from which the essentialist image of Islam emerged.
Key words: Michel Foucault, Edward Said, Orientalism in Reverse, Ernest Renan, Islamic Reform.
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Issiyeva, Adalyat. "Dialogues of Cultures." Revue musicale OICRM 3, no. 1 (June 6, 2019): 71–92. http://dx.doi.org/10.7202/1060122ar.
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The influence of the Saisons Russes, with its utterly Orientalist appeal in defining French modernism and Western avant-garde culture in general, is widely known and discussed by many researchers from multiple perspectives (Schaeffner 1953, Garafola 1989, Davis 2010, Bellow 2013). Less emphasised to date is the fact that Russian Orientalism emerged from European stimuli and, in many respects, its very existence is indebted to French Orientalism. As the famous Russian Orientalist Vasily Bartol’d complained, “The Orient’s neighbour, Russia, despite its geographical proximity, often preferred reading shoddy Western books on the Orient to a direct study of the Orient” (Bartol’d 1925, p. 295). 1 This occurred as a result of the nineteenth-century travels of many Russian literary men, painters, and linguists to Europe (notably to France and Germany) to study with famous Orientalists. This paper contextualizes French Orientalism within nineteenth-century Russian culture and considers how French musical Orientalism was negotiated in Russian writings from the period. Despite the critical views of Russian musicians toward French music with oriental subjects, the music nevertheless resonated with Russian compositional practices and some of its devices were used occasionally to depict not only the Orient, but Russia itself.
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Mansur, Syafi'in, and Salim Rosyadi. "KTIRIK ATAS ORIENTALIS DALAM INTERPRETASI HADIS." Holistic al-Hadis 8, no. 2 (December 31, 2022): 168–86. http://dx.doi.org/10.32678/holistic.v8i2.9608.
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The purpose of this research is to illustrate that Orientalist studies and interpretations of the Prophet's Hadith or Sunnah are positive and negative. Positive Orientalist studies and interpretations are not polemical, but sympathetic and academically good and enlightening. While the study and interpretation of the negative Orientalists brought polemics both among the Orientalists themselves and among Muslim intellectuals. The Orientalist who brought this polemic, is due to untruthfulness, dishonesty and objectivity so that the Orientalist gets sharp criticism from Muslim intellectuals, both inclusive, exclusive and modernist. All of that, aimed at Orientalists studying and interpreting the Hadith of the Prophet and the Sunnah with a scientific and systematic purpose, not for their personal, group and religious interests.
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Rahman, Yusuf. "TREN KAJIAN AL-QUR’AN DI DUNIA BARAT." Jurnal Studia Insania 1, no. 1 (April 30, 2013): 1. http://dx.doi.org/10.18592/jsi.v1i1.1076.
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This research was partially take reference by Edward Said in his Orientalism in 1978 have criticized the Orientalists which he said was biased against Western thought and culture, Orientalist studies of the Al-Qur’an, we could divide them into two general categories, the first group “old” Orientalism (Orientalism “The Past”). This paradigm shift occurred from philological approach, criticism of the text of the Al-Qur’an to approach literature; study the Al-Qur’an in the Western world in recent years is very widespread and growing. In contrast to previous studies in the past were very much influenced by the spirit of colonialism, and orientalism misionarisme, study the Al-Qur’an in recent years shows an understanding and appreciation of intellectual property
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Sakti, Mohammad Djaya Aji Bima, Muhammad Rifdillah, Yusuf Khairul Ramadhan, and Hendri Setiyo Wibowo. "Prophethood of Muhammad SAW in the Orientalist Perspective: A Critical Analysis." Journal of Comparative Study of Religions 4, no. 01 (May 19, 2024): 65–80. http://dx.doi.org/10.21111/jcsr.v4i01.10956.
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The urgency to reassess the Western Orientalism concept is currently recognized by the Islamic community. Orientalism, with its aim to investigate the East and its entire civilization, is a movement with a relatively long history. Originating from concerns about the diminishing role of the church in Western society post-Renaissance, Orientalist thinking stems from a perspective seeking to emphasize studies on the civilizations of the Eastern world. Orientalist thought not only addresses the Eastern world in general but tends to be highly critical of Islam and the civilization developed within it. Therefore, this paper attempts to examine the aspect of Western Orientalist diabolism in scrutinizing and developing criticisms regarding the Prophethood of Muhammad SAW. This represents a thought model synonymous with the Orientalist movement. In its analysis, the researcher presents some unfounded accusations of Orientalism, also providing critiques to address these accusations.
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Khaldun, Rendra. "Telaah Historis Perkembangan Orientalisme Abad XVI-XX." Ulumuna 11, no. 1 (June 30, 2007): 1–26. http://dx.doi.org/10.20414/ujis.v11i1.419.
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Studies on relationship between West and Islam are still important to do till the recent times. The two cultures have been interacting one another for long time and will always do so in the future. To some Muslims point of view, West (Christianity) and East (Islam) become “eternal enemy” to each other. It can be traced in many biased view of orientalist about Islam and Muslims’ hatred against them. In this article I explore background of Islamic studies taken by orientalists. At first, orientalists transformed knowledge from Islam world to West through translating Muslim works into Western languages. As effect of Crusade 1, some orientalists do Islamic studies in order to criticize and weaken Islam through their misinterpretation and negative description about Islam. The come of Enlightenment turned some orientalits’ views on Islam into more neutral and likeable to Muslim. Their motivation to study Islam is only for the sake of knowledge development.
Studies on relationship between West and Islam are still important to do till the recent times. The two cultures have been interacting one another for long time and will always do so in the future. To some Muslims point of view, West (Christianity) and East (Islam) become “eternal enemy” to each other. It can be traced in many biased view of orientalist about Islam and Muslims’ hatred against them. In this article I explore background of Islamic studies taken by orientalists. At first, orientalists transformed knowledge from Islam world to West through translating Muslim works into Western languages. As effect of Crusade 1, some orientalists do Islamic studies in order to criticize and weaken Islam through their misinterpretation and negative description about Islam. The come of Enlightenment turned some orientalits’ views on Islam into more neutral and likeable to Muslim. Their motivation to study Islam is only for the sake of knowledge development.
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Malik, Anas. "A Fundamental Fear." American Journal of Islam and Society 22, no. 2 (April 1, 2005): 102–5. http://dx.doi.org/10.35632/ajis.v22i2.1710.
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A Fundamental Fear: Eurocentrism and the Emergence of Islamism usescritical theory to examine the Islamists’ political projects and their depictions.Scholars are divided between those who believe in a religious ornational essence to the Muslim community (essentialists) and those whoreject this assumption (anti-essentialists). In regards to a Muslim essence,Sayyid identifies two existing scholarly camps: Orientalists assume an ahistorical,acontextual Islamic essence that drives and shapes Muslim societyand activity through most places and ages. Anti-Orientalists, as manifestedin such writers as Hamid El-Zien, assert that there is not one “Islam,” butonly many “Islams.” According to this view, Islam and indeed all religion cannot exist as an analytic category having a self-sustaining, positive, fixing,universal, and autonomous content; rather, religion is only manifestedthrough particular contexts.While acknowledging an intellectual debt to Edward Said, whose critiquesfed the anti-Orientalist camp, Sayyid argues for a middle pathbetween Orientalist and anti-Orientalist understandings. Orientalists claimthat the relationship between Islam and Islamism is direct, whereas anti-Orientalists claim that the relationship is merely opportunistic – Islam iswhat Marxists might call “superstructural” (a surface action over deeper,more real material contests) and is driven by a false consciousness.Picking theoretical fruit from writers who explored signs, ideas, andlanguage, among them Slavoj Zizek, Roland Barthes, and Jacques Lacan,the author asks Zizek’s general question: “What creates and sustains theidentity of a given ideological field beyond all possible variations of its ideologicalcontent?” (p. 44). Analysts typically find themselves unable toanswer this question without reasserting a new Orientalism. Sayyid assertsthat despite the malleability of Islamic symbols and Islamist programs,Islam has retained its specificity, a term by which he means the traces of itsoriginal meaning articulated at the foundation, traces that have beeninvoked repeatedly. Islam is a crucial nodal point, à la Jacques Lacan, retrospectivelygiving meaning to other elements, be they Sufi discussions,debates on fiqh, or other discourses (p. 45) ...
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Heurtebise, Jean-Yves. "Hegel’s Orientalist Philosophy of History and its Kantian Anthropological Legacy." Journal of Chinese Philosophy 44, no. 3-4 (March 3, 2017): 175–92. http://dx.doi.org/10.1163/15406253-0440304007.
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This paper aims to shed new light on Hegel’s rather problematic statements about Asian thinking and Chinese philosophy by disclosing the Orientalist antecedents found in Kant’s anthropological works. First, the notion of Orientalism will be defined with reference to Orientalism (1977) and “Orientalism Reconsidered” (1985) by Edward Said. Second, an exploration of Kant’s anthropological research will show that this constituted the turning point in the Western Orientalist perception of China which had a strong influence on Hegel Finally, it will be claimed that Hegel’s Orientalist perception of China rests on a definition of culture as the expression of the “spirit of a people” (Volksgeist) that has recently been revised by contemporary post-colonial anthropologists.
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Hetemi, MA Atdhe. "Orientalism, Balkanism and the Western Viewpoint in the Context of Former Yugoslavia." ILIRIA International Review 5, no. 1 (June 30, 2015): 311. http://dx.doi.org/10.21113/iir.v5i1.22.
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This research paper examines the role of the Orientalist and Balkanist discourse in the Former Yugoslavia with a particular focus on Albanians. Here, Western Orientalist and Balkanist stereotypes of the Former Yugoslavia are examined arguing that the Orientalism and Balkanism of people living in the Former Yugoslavia is and was viewed differently from the standard by the West and by the people living in the Former Yugoslavia in the way how they perceive each other. The first part of this research paper treats the Orientalism and Balkanism in the context of people living in the Former Yugoslavia, in general.The second part of this research paper analyzes the case study of the application of the Orientalist and Balkanist theoretical lenses on one of the nations living in the Former Yugoslavia, namely Albanians. Here, some explorations and thoughts are provided on how Albanians define themselves and how they were perceived by the South Slavic majority living in the Former Yugoslavia.There are three authors and, subsequently, three seminal works that shall serve as pillars of this theoretical analysis: concepts of Edward Said’s “Orientalism,” Bakic-Hayden’s theories on Orientalist variations and nesting Orientalism, and Maria Todorova’s ground-breaking analysis of the external practices of Balkans representation. These provide a useful theoretical framework through which to explore the distribution of the Orientalist and Balkanist discourses in Former Yugoslavia.
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Kızıl, Fatma. "The Prophet’s (pbuh) Encounters with Christians in the Context of Orientalists’ Arguments of Cultural Borrowing." Akademik Siyer Dergisi, no. 10 (June 30, 2024): 21–32. http://dx.doi.org/10.47169/samer.1476259.
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This article explores the perspectives and assertions of academic Orientalism concerning the Prophet Muhammad’s interactions with Christians. The purpose here is not to exhaustively catalog all such views, but rather to delineate the predominant trends within academic Orientalism on this topic, as exemplified by the most recurrently cited opinions. It does not aim to enumerate every scholar who has articulated a perspective shared widely among Orientalists. Instead, the focus is on evaluating the fundamental tendencies of the Orientalist paradigm, preferring an analytical overview to a critique of individual opinions. Given that the stance of academic Orientalism, especially that of its early exponents, on the Prophet’s engagements with Christians was shaped under the influence of medieval assertions, a concise overview of these medieval claims is provided initially.
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Armayanto, Harda, Adib Fattah Suntoro, Zen Anwar Saeful Basyari, and Nurul Aminah Mat Zain. "Snouck Hurgronje and the Tradition of Orientalism in Indonesia." Tasfiyah: Jurnal Pemikiran Islam 7, no. 2 (August 29, 2023): 263–87. http://dx.doi.org/10.21111/tasfiyah.v7i2.10384.
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This article aims to reveal and analyze the works and thoughts of Snouck Hurgronje's orientalism in Indonesia. Hurgronje was the most influential orientalist in formulating the Dutch Colonialism policy in Indonesia. Unlike most orientalists who only studied Islam through literature studies, Hurgroje also penetrated directly into the Muslim community and mingled with them, he even managed to infiltrate Muslim intellectuals by pretending to convert to Islam. This research is a qualitative study that uses literature to collect data from books, journals, and other documents related to Hurgronje's thoughts. This research found that there is a deep relationship between orientalism and colonialism as seen in Hurgronje's works. Among his most phenomenal orientalist thoughts is his thesis that the Hajj ritual in Islam is a pagan legacy. Hurgronje also made a strategic move in the Aceh War by advising the Dutch East Indies government to separate religion and politics (secularization). According to Hurgronje, if Islam was integrated with politics, it would encourage people's resistance, which was dangerous for the Dutch. In addition, Hurgronje also developed the Receptie theory which aims to dwarf Islamic law and uphold traditional law to clash the two.
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Ismailinejad, Zahra Sadat. "Orientalist Paintings and said Orientalism." International Letters of Social and Humanistic Sciences 50 (March 2015): 68–81. http://dx.doi.org/10.18052/www.scipress.com/ilshs.50.68.
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Westerners came to this conclusion that to dominate Orient, they should gain sufficient knowledge about them. Therefore, they established the so-called field of Orientalism to study Orient since this knowledge gave them the power to rule. Based on this type of knowledge, they thought that there were sharp contrasts and differences between Orient and Occident and they tended to gain advantage from them. The problem started when Orient internalized these notions and embraced them with open arms due to the inferiority complex that was imposed on him. Orientalist painters also took their cues from the Orientalism to reflect their governments’ ideas and politics in disguise. These paintings began in nineteenth-century and different artists from Britain, France, Italy, Germany and Spain went to the East or started to paint based on others’ paintings or description of Eastern land. The problem is that some of these painters were first-hand observers but some others let their imaginations to shape their conceptions of Orient. Here, attempts have been made to review these paintings based on Said’s book, Orientalism.
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Chistalev, Mark S. "Rethinking E. Said’s “Orientalism” in modern Western and Russian scientific discourse." Tambov University Review. Series: Humanities, no. 5 (2022): 1352–64. http://dx.doi.org/10.20310/1810-0201-2022-27-5-1352-1364.
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We consider the perception of the orientalist concept formulated by E. Said in modern Western and Russian science. The key works that have been published over the past 10-15 years are analyzed, inasmuch as the thirty years that have passed since the publication of E. Said’s monograph is a sufficient period for rethinking both the main postulates of his book and critical remarks addressed to it. It is concluded that the debate in the Western scientific community, caused by the publication of “Orientalism” is still mainly focused on the personality of the author himself, and sometimes on the opposition to his contemporary, the American historian and orientalist Bernard Lewis. It is emphasized that after the death of E. Said, the revisionist-minded part of the American and British oriental schools received a new reason to criticize not only “Orientalism”, but also the author himself in order to forget the work, which became the starting point for many Western orientalists to revise their attitude to the object of study. As for Russian Oriental studies, the research of orientalism in the humanities in Russia continues, despite the time that has passed since the publication of the Russian translation of the book by E. Said, and the understanding of the image of the “other” fits into the global trend of the discourse of orientalism, although with some specific features associated with the historical past of Russia.
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Sharp, Joanne P. "Writing Travel/Travelling Writing: Roland Barthes Detours the Orient." Environment and Planning D: Society and Space 20, no. 2 (April 2002): 155–66. http://dx.doi.org/10.1068/d220t.
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This paper offers a contribution to the recent emergence in geography of studies of travel writers and the production of other representations of the non-Western world. I consider a rather different text to those normally studied in that the book, Empire of Signs by Barthes, purports not to represent any real place. A number of writers, influenced by Said's pathbreaking work Orientalism, have considered whether Barthes perpetuates Orientalist images. Rather than structure my argument around the binary of Orientalist/not-Orientalist I will consider the ways that Barthes subverts the structure of Orientalism from within. Barthes counterfeits travel: playing with the concept of ‘wonder’ which halted the representational language of more conventional travellers. Through the construction of his own ‘hyper-Orientalist’ account, Barthes produces a poststructural ethics which I argue offers some important reflections on the politics of representation both of travel writing and of academic critiques of it.
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Hussein, Ibrahim. "German Orientalism and its Attention to Quranic Readings." Islamic Sciences Journal 11, no. 10 (March 17, 2023): 327–44. http://dx.doi.org/10.25130/jis.20.11.10.14.
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The orientalists have great efforts in studying the Islamic and Arab heritage, and the Germans have a special interest in the Holy Qur'an, its history, readings, and drawing. This research is an attempt to show the care of the oriental orientalism of the Qur'anic readings since the beginning of the orientalist movement. The printing of the Holy Quran in Arabic, and the translation of its meanings into German. The research reached important results, including: that most of the reasons and motives behind the Orientalism are religious reasons, economic colonialism reasons, and there are real scientific reasons, but they are very few as compared to other reasons and motives.
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Saeed, Riaz Ahmad, and Muhammad Khubaib. "متن ِقرآن کریم پر تھیوڈور نولڈیکے کے اعتراضات :جرمن تحریکِ استشراق کے تناظر میں تجزیاتی مطالعہ." Journal of Islamic and Religious Studies 5, no. 2 (December 14, 2020): 85–104. http://dx.doi.org/10.36476/jirs.5:2.12.2020.06.
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It is a fact that the majority of the Orientalists consider the Holy Qur’ān as the primary source of Islamic faith, worship and teachings, so most of them have tried their best to make Qur’ān unauthentic and contradictory. For that purpose, they have directed to devote all their efforts to prove it a human-authored book. Consequently, they want to prove the Holy Prophet Muhammad (PBUH) as a fabricated Prophet. In this regard, Theodore Noldeke is a German Orientalist who has some objections to the text of the Holy Quran. In this paper, efforts are made to respond to these objections of Noldeke. Furthermore, the study analyzed the Orientalist movement in the German context. It is perceived as an eye open truth the Holy Quran is free from any human error and textual amendment but at that point, Theodore Noldeke tries to get benefit from diverse and somehow weak Tafsīr literature and Muslim scholarly difference of opinion in this regard. Moreover, German Orientalism is an important chapter of the Global Orientalists Movement but the world could able to know it later. Therefore, this study recommends that Muslim scholars must respond to the objections and reservations of German Orientalists in the proper and best way. Analytical research methodology has been adopted in this study with a qualitative approach.
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Mudure, Mihaela. "Orientalism and the Eastern European Periphery." Linguaculture 13, no. 2 (December 31, 2022): 105–21. http://dx.doi.org/10.47743/lincu-2022-2-0319.
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This paper starts by discussing the specific use of Orientalism in the Romanian culture. Focus is laid upon the Romanian scholar Dimitrie Cantemir (1673-1723), the first Christian historian who was allowed to use the Ottoman archives for his work. Then Ienăchiţă Văcărescu or Kelemen Mikes offer alternative Orientalist discourses. Unfortunately, Said’s seminal essay neglects everything that is East of Vienna in terms of Orientalism. Criticizing the binary opposition West-Orient, in fact Said reiterates it in his work by neglecting the Eastern European periphery. The conclusion is that Central and Eastern Europe (CEE) offers interesting examples of Orientalisms where the power relationships are constructed differently.
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Pekşen, Hasan Deniz. "New Conflicts, New Orientalists: How Military Theorists Reproduced Orientalism in Twenty-First Century." Alternatif Politika 16, no. 2 (June 29, 2024): 205–27. http://dx.doi.org/10.53376/ap.2024.08.
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Efforts to understand the twenty-first century conflicts have led to the appearance of many unconventional studies. While many analyze the new conflicts as the method of the “weak”, others analyzed twenty-first century conflicts as the method of specific “cultures.” In this study, it is argued that many military theorists, who use the cultural analysis of new conflicts, also reproduce new forms of orientalism. Based on this argument, the study questions whether the orientalist discourse used in these works maintains continuity with the classical orientalist discourse or creates a new one specific to the twenty-first century. To answer that, first, drawing on Edward Said's and Patrick Porter’s works, classical orientalism is outlined. Then, to make the comparison, neo-orientalist theses regarding the continuity of colonialist and Euro-Centric perspectives are examined. Finally, selected texts and expressions from Counterinsurgency and Fourth Generation Warfare literatures are analyzed. As a result, it is concluded that these studies reproduce Orientalism and there is a continuity.
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El-Affendi, Abdelwahab. "Studying My Movement: Social Science Without Cynicism." International Journal of Middle East Studies 23, no. 1 (February 1991): 83–94. http://dx.doi.org/10.1017/s0020743800034565.
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While I was working on my Ph.D. thesis on Ikhwan in the Sudan,1 a Sudanese colleague of mine working in a related area used to joke that we have all become “Orientalists.” There was a certain sense of irony—and truth—in this “accusation.” Our endeavor was either the negation and supersession of Orientalism, or its final triumph. For here we are, fiery Islamic militants, squatting meekly and dutifully at the feet of our Orientalist sheikhs, hoping to drink at their hands the cup of knowledge on which we had simultaneously turned our backs. Is this conceding defeat or starting an invasion?
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Hamim, Thoha. "Menguji Autentisitas Akademik Orientalis dalam Studi Islam." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (October 6, 2015): 410. http://dx.doi.org/10.15642/teosofi.2013.3.2.410-435.
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<p>This article seeks to objectify our understanding in the term of Orientalist, in addition we test the authenticity of the studies that have been developed by the Orientalists. Critics of Orientalism is actually done by Western scholars indicate the passage of the principle of freedom of thought which underlies the research activities of academics in the West. With such academic freedom, the scholars had to deconstruct the Orientalist negative thoughts about Islam, though the thought is already crystallized into a mainstream standard. Institutional development of Islamic studies in the West in recent decades has experienced a change in orientation, to adjust to his position as a medium to establish understanding between program participants across cultural boundaries, traditions, and religion. Nevertheless, suspicion of the activities of Islamic studies in the West is carried out by Muslim students still exists as a precautionary catch against the possibility of erosion of confidence.<em> </em></p><p><strong><br /></strong></p>
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KIZILKAYA YILMAZ, Rahile, and Abdülhamit UĞURLU. "A Different Approach to Islamic Studies in the West: Hungarian-born German Orientalist Scholar Miklos Muranyi and His Method." İslami İlimler Dergisi 17, no. 1 (March 27, 2022): 183–215. http://dx.doi.org/10.34082/islamiilimler.1093929.
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One of the strongest schools of Orientalism is undoubtedly the German school. It is thought that Ignaz Goldziher (d. 1921), Josef Horovitz (d. 1931), and Joseph Schacht (d. 1969) -who are considered among the pioneers of German Orientalism- have a highly critical perspective to all kinds of canonical sources of Islam and they have spent serious efforts in the field of Islamic sciences for the last centuries. They are also known to educate key figures as their followers with these critical claims. There are orientalist researchers who are different, both in terms of the methodology they follow and approach for fundamental issues, apart from these mainstream orientalists who especially influenced the researchers after them in terms of methodology, theory, and study of canonical sources. Among these researchers, the Hungarian-born German scholar Miklos Muranyi should be mentioned by differentiation from others on the methodology he applied in his studies and his ability to take an effective consideration to use of the works written by Muslims.
On the contrary to his predecessors, Muranyi who bears important traces of the orientalist tradition from which he emerged with his acceptance that hadīths consist of historical material about the periods it belongs to, he is not as skeptical as they are. Miklos Muranyi's works, who had a great effort in revealing the manuscripts from the second and third centuries after Hijra, loom large in both the history of hadīth and the science of fiqh in terms of content and information. In this study, firstly, German orientalism was explained briefly to notice the differentiation of Muranyi from the tradition he was educated with. Secondly, Muranyi's life and works were emphasized, and the particular characteristic perspectives of him within the orientalist paradigm were touched upon. This article covers Muranyi's views on the early period works which he has concentrated a large part of his work, concludes with his observations and assessment.
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Svendsen, Amalie Due. "Representations of the East: Orientalism in Emily Eden’s Travel Writing." Leviathan: Interdisciplinary Journal in English, no. 2 (March 15, 2018): 60–70. http://dx.doi.org/10.7146/lev.v0i2.104691.
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The publication of Orientalism by Edward W. Said in 1978 gave rise to a new area of studies examining how representations of the East were influenced by an Orientalist discourse, which functioned to maintain and justify Western hegemony. Emily Eden’s letters from her travels in Colonial India are examples of such representations, as they depict her meeting with and perception of the colonial Other. I argue that Eden’s writing displays Orientalism, as she tends to dissociate herself from the Indians through othering, in order to preserve her national identity. However, Eden’s letters are distinguished from other Orientalist travel writing in the sense that she does not articulate justification of Western superiority. Thus, I argue, that the Orientalist discourse demonstrated in Eden’s letters serves the personal purpose of self-definition rather than the political purpose of justifying colonial rule.
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Sohn, Stephen Hong. "Techno-Orientalism Goes to the Stars: The Space Asian/American and Interstellar Company Rule in Simon Jimenez's The Vanished Birds." Science Fiction Studies 51, no. 2 (July 2024): 280–306. http://dx.doi.org/10.1353/sfs.2024.a931156.
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ABSTRACT: This article explores how Simon Jimenez's The Vanished Birds participates in but also moves beyond the discourse of techno-Orientalism through its depiction of characters, companies, and interstellar travel. Readers encounter a seemingly quintessential techno-Orientalist construct when they meet the book's protagonist, Fumiko. But their attention is soon redirected to a corporate entity whose predatory capitalist practices make it the new, menacing techno-Orientalist figure in the plot. The novel intervenes in discourses of techno-Orientalism by emphasizing how exploitative economic power dynamics are not limited to actors such as individuals or nation-states, as they are typically understood, but include corporate entities. This article thus contends that more precision is necessary when defining techno-Orientalist constructs and encourages readers to expand their perspectives as they immerse themselves in the Asian American science fictional world.
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Hussein Ali AL-FADHLI, Bushra. "ORIENTALISM AND ARABIC LANGUAGE - BEGINNINGS AND FOUNDATION." International Journal of Education and Language Studies 03, no. 01 (March 1, 2022): 42–57. http://dx.doi.org/10.47832/2791-9323.1-3.4.
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Orientalism is the method to study the East , specially Islamic East in order to learned its science , civilization and religious. The orientalists have dealt with the study of Semitic and Arabic Language for its importance in translate the Bible and expose obscurity in some of its texts. Early in Eighteenth century the interest in Arabic language increased and the orientalists used the linguistic methods of research that was used in Europe such as historical and comparative methods to describe Arabic language and its dialects. Many books for study Semitic languages and Arabic languages have appeared.(Syntactic Development of Arabic Language) book by the orientalist Bragstrasher is considered the example to study the Arabic tongue from historical aspect and from systematic element ,which mean to describe the internal system of Arabic Language.
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Nassar, Farid, and Muhammad Rabaa. "Jewish Orientalism and its Manifestations in the Modern Linguistic Study." International Journal for Scientific Research 2, no. 12 (December 23, 2023): 92–139. http://dx.doi.org/10.59992/ijsr.2023.v2n12p6.
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This study deals with the impact of Jewish Orientalism and its manifestations in the modern Arabic linguistic study, understanding its danger, especially since it was built, for the most part, on political, religious, or other foundations that distance it from science and objectivity to a great extent. The importance of this study lies in calling for a re-reading of the Orientalist output that invaded linguistic studies, a balanced and careful reading, far from influence and fascination, far from isolation and disapproval, in order to capture what is compatible with the Arab cultural identity, and what its mechanisms are suitable for enriching knowledge, revealing the patterns and aesthetics of the Arab heritage. As well as taking serious and clear critical positions on Orientalist approaches, based on cognitive foundations. Especially since those approaches that continued to benefit from other Oriental outputs with their terminology. Some Arab critics in the cultural arena continued to reproduce them, making them a field for application. This study follows the inductive analytical approach, which is based on tracking different opinions about Jewish Orientalism, its problems, its characteristics, its use in serving Jewish purposes, and its danger. This study reassured that any Jewish researcher could prefer to work within the Orientalist movement as a European Orientalist, and not as a Jewish one. They greatly benefited from it in serving their Zionist issues by presenting them in a Western form, to ensure their acceptance among Arabs and Muslims, taking advantage of the Eastern inferiority complex towards the West. As for the Arab modern scholars, their linguistic study ranged between a study largely influenced by what they learned from the West under the slogan of modernity, science and objectivity; it began to be read through the eyes of the Orientalists. And on the other side, a study that relied on a cultural reference represented in preserving and protecting Arabic from malicious calls. Another method represented in following the linguistic theories developed by the West in its own context, based on combining the borrowed approach with the Arabic subject in addition to a study represented in investing the outcome of accumulated efforts, to form a scientific awareness of Arabic and a general linguistic one, in which Arabic raises its own questions and issues.
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Curnow, Ryan. "Hegel's Projected Nihilism." Stance: an international undergraduate philosophy journal 14, no. 1 (April 6, 2021): 91–101. http://dx.doi.org/10.33043/s.14.1.91-101.
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Georg Wilhelm Friedrich Hegel’s historical analysis of Buddhist philosophy not only fails as a sound interpretation of that tradition, it also well-exemplifies the Western practice of Orientalism as elucidated by Edward Said. I attempt to demonstrate this in three major parts: the nature of Orientalism as a concept and practice, the Orientalist analytical process that Hegel employs in judging Buddhism as well as religions in general, and how Hegel’s understanding does not work against a more charitably interpreted Buddhist defense. Moreover, I argue that the Orientalist erroneousness of Hegel’s reading deeply complicates his hierarchical philosophy of world history.
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Curnow, Ryan. "Hegel’s Projected Nihilism." Stance: An International Undergraduate Philosophy Journal 14 (2021): 90–100. http://dx.doi.org/10.5840/stance2021147.
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Georg Wilhelm Friedrich Hegel’s historical analysis of Buddhist philosophy not only fails as a sound interpretation of that tradition, it also well-exemplifies the Western practice of Orientalism as elucidated by Edward Said. I attempt to demonstrate this in three major parts: the nature of Orientalism as a concept and practice, the Orientalist analytical process that Hegel employs in judging Buddhism as well as religions in general, and how Hegel’s understanding does not work against a more charitably interpreted Buddhist defense. Moreover, I argue that the Orientalist erroneousness of Hegel’s reading deeply complicates his hierarchical philosophy of world history.
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Das, Runa. "A Post-colonial Analysis of India–United States Nuclear Security: Orientalism, Discourse, and Identity in International Relations." Journal of Asian and African Studies 52, no. 6 (October 15, 2015): 741–59. http://dx.doi.org/10.1177/0021909615609940.
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This article uses Edward Said’s post-colonial framework to analyze India–United States (US) nuclear security relations in the post-Cold War period as a clash of US Orientalism and India’s nuclear sovereignty as a key marker of India’s post-colonial essence. Through an analysis of the discourses of India and the US with regard to India’s May 1998 detonation and the 123 Agreement, it explores the following questions: To what extent has America’s security relationship with India been characterized by Orientalist discourses? Does the revision of the US post-9/11 security relationship with India as evidenced through the 123 Agreement indicate continuity or change in America’s Orientalist discourses vis-à-vis the nuclear policies of the Indian state? How has this shaped India’s nuclear nationalism? In exploring these questions, it will be argued that US security discourses reflective of Orientalism have constructed India along Orientalist lines; have structured US security policies towards the nuclear strategies of the Indian state (thereby consolidating India’s nuclear nationalism); and, that the revision of the US security relationship with India post-9/11 shows a continuity of America’s Orientalism towards the Indian state and its nuclear program. The article concludes with an analysis of the implications of Orientalism on South Asian security/International Relations.
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Gholi, Ahmad, and Masoud Ahmadi Mosaabad. "Departure from Orientalist Norms in Arminius Vambery’s Travels in Central Asia." Dirasat: Human and Social Sciences 51, no. 2 (March 30, 2024): 333–46. http://dx.doi.org/10.35516/hum.v51i2.3199.
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Objectives: This article critiques Edward Said's Orientalism through a detailed examination of Arminius Vambery's "Travels in Central Asia" as a departure from traditional Western travel writing. By analyzing Vambery's work, the aim is to highlight instances where he deviates from the established principles of Orientalism. Methods: Drawing on Behdad's insights, this study explores the dynamic and flexible nature of Orientalist discourse. It investigates how travel writers like Vambery can deviate from the norms and conventions of Orientalism in their encounters with Eastern cultures and people. Results: The findings of this study demonstrate three notable instances where Vambery showcases his departure from Orientalism. Firstly, he recounts an encounter with two Afghans who discover his disguise during their shared journey. Secondly, Vambery refrains from depicting the harem of local Emirs in Turkistan as a place of hedonism, in contrast to prevailing Victorian travel writers. Lastly, he appreciates and celebrates the local cuisine, in contrast to the dismissive attitudes prevalent among his contemporaries. Conclusions: It is a mistaken assumption that Victorian travel writers exclusively followed Orientalist tropes when exploring the Islamic Orient. The study emphasizes the importance of recognizing these counter-Orientalist moments in travel literature to present a more nuanced and comprehensive understanding of the works.
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Niama, Haidyr Hashim. "ORIENTALISM IN JOHN UPDIKE’S TERRORIST." International journal of language, literature and culture 04, no. 02 (May 1, 2024): 13–19. http://dx.doi.org/10.55640/ijllc-04-05-03.
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The goal of this research is to look at John Updike's "Terrorist" as a Neo-Orientalist depiction of Muslims, particularly Arabs. Indeed, since the Crusades, there has been a centuries-long conflict between the West and Islam. The crusaders' philosophy was centered on the duality of "we" versus "them.". Western monarchs, clergy, missionaries, businessmen, and authors tended to see Islam and Muslims through myopic lenses, creating an exotic, weird, and distorted image of Islam and Muslims in their stories. These tales had a profound impact on how the Muslim and Islamic worlds were portrayed in the scholarly subject of Orientalism. The study demonstrates that orientalist depictions of Muslims as barbarians, lethargic, unprogressive, and a potential threat to world peace are still prevalent in today's world. Neo-Orientalism is the post-colonial label for this reincarnation of orientalist ideology. This Neo-Orientalist thought is echoed in many literary works written in the aftermath of 9/11. The famous novel "Terrorist" by John Updike, released in 2006, has been chosen as a model work for this purpose. The use of the Critical Discourse Analysis approach to the critical analysis of the story, particularly the depiction of Muslim characters. Furthermore, Updike's portrayal of Islam is based on its flaws, such as its indifference for self-improvement and modernity. The Muslim other is framed as the flawed equivalent of the perfect non-Muslim American in this novel's orientalism and imperfection designs.
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Hamnah, Hamnah. "PANDANGAN ORIENTALIS TERHADAP QIRO’AT AL-QUR’AN." MUSHAF JOURNAL: Jurnal Ilmu Al Quran dan Hadis 1, no. 1 (December 12, 2021): 31–40. http://dx.doi.org/10.54443/mushaf.v1i1.4.
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Orientalist studies of qirâ'at are clearly an attempt to give Muslims doubts about the authenticity of the Ottoman manuscripts. Various orientalist views regarding qirâ'at, whether they are regarding the birth of various qirâ'at, then qirâ'at with meaning, as well as regarding qirâ'at with the Ottoman manuscripts are clearly filled with errors. The efforts made by the orientalists in destroying the authenticity of the Ottoman manuscripts still did not produce the results they had hoped for. Allah has guaranteed the authenticity of the Qur'an with all its aspects, therefore, orientalist efforts in destroying the belief of Muslims in the Qur'an will still be in vain.
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Hamnah, Hamnah. "PANDANGAN ORIENTALIS TERHADAP QIRO’AT AL-QUR’AN." MUSHAF JOURNAL: Jurnal Ilmu Al Quran dan Hadis 2, no. 1 (January 14, 2022): 31–40. http://dx.doi.org/10.54443/mushaf.v2i1.18.
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Orientalist studies of qirâ'at are clearly an attempt to give Muslims doubts about the authenticity of the Ottoman manuscripts. Various orientalist views regarding qirâ'at, whether they are regarding the birth of various qirâ'at, then qirâ'at with meaning,as well as regarding qirâ'at with the Ottoman manuscripts are clearly filled with errors. The efforts made by the orientalists in destroying the authenticity of the Ottoman manuscripts still did not produce the results they had hoped for. Allah has guaranteed the authenticity of the Qur'an with all its aspects, therefore, orientalist efforts in destroying the belief of Muslims in the Qur'an will still be in vain.
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Lamghari, Rachid. "Orientalizing Arab Migrant Women: Faten and Reema as Sexual Fantasies in Laila Lalami’s Hope and Other Dangerous Pursuits and Susan Muaddi Darraj’s The Inheritance of Exile." Feminist Research 6, no. 2 (September 7, 2022): 42–50. http://dx.doi.org/10.21523/gcj2.22060201.
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The orientalist discourse is characterized by the discursive conceptualization of an uncivilized and sexualized east. Eastern women are portrayed as sexual objects and fantasies whose purpose is the satisfaction and obedience of the brown men. This discursive representation has affected the Westerner’s perception of migrant women as the novels suggest. This article probes the sexualizing and objectifying of Arab migrant women as a result of their ideological representation by the orientalists in the context of diaspora. Faten in Hope and Other Dangerous Pursuits as a Moroccan female migrant in Spain and Reema in The Inheritance of Exile as an American of Arab descent are perceived by the Spanish customer and American boyfriend respectively as harem and sexual objects who can fulfill their fantasies. The agency Lalami and Darraj associate with their female protagonists does however dismantle the fixed representation of orientalism as Faten and Reema are given voice to rewrite the discursive narratives and to present alternative representations of Arab female migrants as being heterogeneous and independent individuals with freedom and control over their choices and decisions. The two studied novels as postcolonial diasporic literature disrupts and debunks the discursive orientalist discourse on Arab women.
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Anshori, Aik Iksan. "Narasi Islam dalam Studi Orientaslisme dan Post Kolonialisme." International Journal of Pegon : Islam Nusantara civilization 6, no. 02 (December 14, 2021): 61–92. http://dx.doi.org/10.51925/inc.v6i02.50.
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Abstract
This paper will try to uncover the affair of orientalism and (post) colonialism in which the orientalist discourse, at the practical level, cannot be separated from the intertwined network of colonialism. In fact, between the two there is a reciprocal relationship that is so intimate in the form of cultural hegemony of orientalism which is fully supported by the authority of colonialism or vice versa, depending on the frame of the object being studied. But the first option is more appropriate to be my choice--for the sake of adaptation of the basic theme that will be raised. This lengthy presentation, aside from presenting paradoxical historical accounts between the two—in fact, each has its own historical identity—it will also strip down the motivation, background and epistema of the two. And with a little rash, because of my limitations, it can also be said as a case study of both at once.
Tulisan ini akan mencoba menguak perselingkuhan orientalisme dan (post) kolonialisme dimana wacana orientalis, dalam tataran praksis, tidak bisa dilepaskan dari jejaring kolonialisme yang bererat-kelindan. Bahkan antar keduannya ada hubungan timbal balik yang begitu mesra berupa hegemoni kebudayaan orientalisme yang disokong penuh oleh otoritas kekuasaan kolonialisme atau bisa juga kesebalikannya, bergantung frame objek yang dikaji. Namun opsi yang pertama lebih tepat jadi pilihan saya--demi adaptasi dari tema dasar yang akan diangkat. Paparan panjang ini, disamping akan mempresentasikan paparan-paparan sejarah yang paradoks antar keduanya—bahkan sejatinya masing-masing memiliki ciri identitas sejarah sendiri—pun juga akan mempreteli motivasi, latar belakang dan epistema keduannya. Dan dengan sedikit gegabah, karena keterbatasan saya, bisa dikatakan pula sebagai studi kasus keduanya sekaligus.
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Hasan, Md Mahmudul. "The Orientalization of Gender." American Journal of Islamic Social Sciences 22, no. 4 (October 1, 2005): 28–56. http://dx.doi.org/10.35632/ajiss.v22i4.460.
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Said’s critique of Orientalism provokes a comprehensive review by post-colonial theorists of the bulk of western knowledge regarding non-western countries. This Orientalist literature buttresses the colonial notion of a civilizing mission, which is also supported by many western feminists who provide theoretical grounds to such colonialist perceptions. Such post-colonial feminists as Gayatri Spivak, Chandra Mohanty, and Rajeswari Rajan analyze western feminism’s ideological complicity with Orientalist and imperialist ventures.
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Hasan, Md Mahmudul. "The Orientalization of Gender." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 28–56. http://dx.doi.org/10.35632/ajis.v22i4.460.
Full textAbstract:
Said’s critique of Orientalism provokes a comprehensive review by post-colonial theorists of the bulk of western knowledge regarding non-western countries. This Orientalist literature buttresses the colonial notion of a civilizing mission, which is also supported by many western feminists who provide theoretical grounds to such colonialist perceptions. Such post-colonial feminists as Gayatri Spivak, Chandra Mohanty, and Rajeswari Rajan analyze western feminism’s ideological complicity with Orientalist and imperialist ventures.
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Shabanirad, Ensieh, and Seyyed Mohammad Marandi. "Edward Said’s Orientalism and the Representation of Oriental Women in George Orwell’s Burmese Days." International Letters of Social and Humanistic Sciences 60 (September 2015): 22–33. http://dx.doi.org/10.18052/www.scipress.com/ilshs.60.22.
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Edward Said’s groundbreaking text, Orientalism is a contrapuntal reading of imperial discourse about the non-Western Other. It indcates that the Western intellectual is in the service of the hegemonic culture. In this influential text, Said shows how imperial and colonial hegemony is implicated in discursive and textual production. Orientalism is a critique of Western texts that have represented the East as an exotic and inferior other and construct the Orient by a set of recurring stereotypical images and clichés. Said’s analysis of Orientalism shows the negative stereotypes or images of native women as well. As a result, Orientalism has engendered feminist scholarship and debate in Middle East studies. For Said, many Western scholars, orientalists, colonial authorities and writers systematically created the orientalist discourse and the misrepresentation of the Orient. George Orwell as a Western writer experienced imperialism at first hand while serving as an Assistant Superintendent of Imperial Police in Burma from 1922 to 1927. One of Orwell’s major concerns during his life was the issue of imperialism and colonialism which is reflected in his first published novel, BurmeseDays. Orwell’s own political purpose in this novel was to convince the reader that imperialism was morally wrong. Although he saw imperialism as one of the major injustices of his time and had declared himself against Empire, in Burmese Days, Orwell, consciously and unconsciously, repudiated his views and followed the Orientalist discourse. In this study, the authors demonstrate how Orwell maintains a white male Eurocentric imperialist viewpoint. The authors attempt to examine how the ‘female subalterns’ are represented in Burmese Days. While Oriental women are represented as the oppressed ones, they are also regarded as being submissive, voiceless, seductive and promiscuous.
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Abd Rahman, Mohd Farhan, Muhd Imran Abd Razak, Ahmad Firdaus Mohd Noor, Nurul Kamalia Yusuf, Nor Adina Abdul Kadir, and Khairunnisa A Shukor. "View of R.O. Winstedt on Property Inheritance in Malay Lands: A Comparison of Islamic Law and Perpatih Customs." Idealogy Journal 8, no. 1 (April 1, 2023): 125–33. http://dx.doi.org/10.24191/idealogy.v7i2.412.
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R.O. Winstedt was an orientalist who served in Malaya as a British administrator. His viewpoint is based on the philosophy of logical-empirical positivism, which is an understanding that fully emphasizes the use of common sense as the primary approach to obtaining a scientific fact based on systematic and thorough research methods. This philosophy rejects the proof of a fact using revelation sources because it is considered irrelevant in historical evidence. This article focuses on analyzing Winstedt's views on property inheritance in Malaya by making a comparison between Islamic law and Perpatih Custom. In addition, the observation aims to identify the orientalist's approach to evaluating Islam and the Malay community. The author uses historical, comparative, and content analysis methods to analyze the views. The results of the study found that Winstedt's orientalist approach to evaluating Islam, especially the legal system, showed a dubious point of view and biased judgment. In the issue of property inheritance, Winstedt believes that Islamic law and custom do not work conjointly because in the orientalist view, the Islamic system is not suitable to be practiced in Malaya due to differences in culture and place of residence. This is caused by the orientalists' incomprehension of Islamic law due to their Eurocentrism worldview. This thinking favors the European nation as a great and civilized nation over non-western nations to the point of being called "ambassador of civilization," which is the savior of nations that need to be civilized.
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Clark, Robert L. A. "Queering Orientalism: the East as Closet in Said, Ackerley, and the Medieval Christian West." Medieval Encounters 5, no. 3 (1999): 336–49. http://dx.doi.org/10.1163/157006799x00114.
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AbstractThe reinscription in Said's Orientalism of the divisions and silences of western Orientalist discourse is perhaps nowhere more problematic than in the area of gender, a subject on which Said's work has surprisingly little to say. Further, when Said discusses the work of "homosexual" authors, he keeps the open secret of hotnoeroticism safely in the closet. This essay proposes a queering of the construct of Orientalism, as it is set forth in Said's work and as it may be seen to function in instances of Orientalist performance where the figure of cross-dressing allows for complex negotiations between the West and an eroticized Eastern Other.
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Aldous, Gregory. "The Islamic City Critique: Revising the Narrative." Journal of the Economic and Social History of the Orient 56, no. 3 (2013): 471–93. http://dx.doi.org/10.1163/15685209-12341315.
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Abstract In recent years scholars have challenged the concept of an Islamic city by constructing a historical narrative in which it derives from the orientalist tradition. They claim that French orientalists in the early twentieth century created an ideal type of the Islamic city as contrasted with its Western counterpart in order to support the assumptions of orientalist discourse. The first part of the article challenges this assumption by showing that the French orientalists did not in fact posit an Islamic city type. The second part offers an alternative explanation for the genesis of the concept by tracing it to the work of American anthropologists in the 1950s.
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Saleem, Maymona Awni. "TheVerb in Semitic Languages / Brueckelman's Philology of the Semitic Languages as Example." JOURNAL OF LANGUAGE STUDIES 3, no. 1 (September 1, 2023): 163–77. http://dx.doi.org/10.25130/jls.3.1.11.
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Arabic is the language of the Holy Quran, a branch of a group of languages known to Orientalists as Semitic languages, and Orientalists have spent considerable efforts to study these languages, and wrote many books and researches about. The Semites are the languages that the orientalist Schulzer called the Hebrew, Abyssinian and Syriac languages. Naturally, every language that has moved away from its native country has been subject to changes, including Arabic and other Semitic languages. There are similarities and differences between Arabic and other Semitic languages. The researcher chooses the German Orientalist Karl Brucklmann, who spent considerable efforts in studying and balancing the Semitic and Arabic languages. His book Verbs,