"East, West and Orientalism: The Place of Oriental Studies in the Globalizing World" (original) (raw)
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The East-West Dichotomy: From Orientalism to Postcoloniality
IOSR Journals , 2019
The main purpose of this study is to define and explain the concept of 'Orientalism' developed and practised by Edward Said, a pioneer postcolonial theorist. According to him, the concept of Orientalism refers to the western views about the Orient or the East. However, it has raised a number of debates among the scholars on defining his concept. It can be defined in three ways as: an academic field of study, an epistemological and ontological way of looking at the world and a western hegemony. It has also been the focus of a number of controversies and polemics such as crisis on Orientalism, its connection with western theories and the rise of Occidentalism. Many scholars agree with the fact that the publication of the book Orientalism is a beginning of postcolonial discourse in history, philosophy, anthropology, arts and literature. Similarly, it provides an approach to the study of non-western texts. Interestingly because both Orientalism and NonWestern Studies deconstruct the Western Studies, both are therefore sometimes referred to as 'poststructuralist' approaches.
En English: Through a number of cases forgotten by postcolonial critique, this book explores the notion of “ margins ”, geographical as well as epistemological, in the context of Said’s orientalism. Bringing together the Anglo-Indian case, often considered as a classical form of orientalism, and the Russo-Soviet case, both an object of Western orientalism and itself a producer of orientalist discourses, the study invites a shift in perspective from imperial Franco-British spaces towards less traditional comparisons. Going beyond a binary model, which opposes “ colonizers ” and “ colonized ”, the approach analyzes the mechanisms of knowledge production (arts, languages, literatures, religions etc.) and their transfers in colonial settings, as well as local appropriations and (re)inventions of hybrid traditions. Crossing perspectives in such a way helps to analyze the ambiguity of situations that unfolded during and after periods of imperial domination in the triangle of India, Russia and Europe. En français: A travers divers exemples oubliés de la critique postcoloniale, cet ouvrage explore la notion des marges, aussi bien géographiques qu’épistémologiques, dans le contexte de l’orientalisme dénoncé par Edward Saïd. Mettant en parallèle le cas angloindien, souvent présenté comme un « orientalisme classique », et le cas russo-soviétique, à la fois objet de l’orientalisme occidental et producteur d’un discours « orientaliste », il s’agit de décentrer le regard des espaces impériaux franco-britanniques vers des comparaisons moins traditionnelles. Dépassant le modèle binaire « colonisateur – colonisé », cette approche analyse le mécanisme de la constitution des savoirs (arts, langues, littératures, religions, etc.) et leurs transferts en situation coloniale, ainsi que les appropriations locales et les (ré)inventions de traditions hybrides. Le jeu des regards croisés permet de traduire toute l’ambiguïté des situations qui se sont succédé pendant et après les périodes de domination impériale dans le triangle constitué par l’Inde, la Russie et l’Europe. Compte rendus: Marlène Laruelle, in Russian Review, 2016, vol. 75, n° 2, p. 320-321 ; Michel Boivin, in BCAI : Bulletin Critique des Annales Islamologiques, n° 30, 2017, p. 116-117
Occidentalism: An Eastern Reply to Orientalism
bilig – Journal of Social Sciences of the Turkic World, 2020
The aim of this paper is to research the etymology and different definitions of the term of Occidentalism. Occidentalism, in its broadest meaning, is the reverse of Orientalism; just as Orientalism is a Western reading of the East, Occidentalism is an Eastern reading of the West. A meticulous reading of related literature reveals several different meanings attributed to Occidentalism. One of these definitions was introduced by the Egyptian philosopher Hasan Hanafi, who sees Occidentalism as the science of adopting Western values by eliminating them. Conversely, Ian Buruma and Avishai Margalit do not consider Occidentalism to be a science, but hostility against the West. In addition to these two definitions, a further perspective defines Occidentalism as the answer to one of the following questions: “How can the Western values be developed” and “How can Western values be adopted by the East, while saving the Eastern identity”. This paper defines and explores the terms ‘Occidentalism’ and ‘Occidentalist’ considering these forms and interpretations.
How do we study the history and culture of a people unknown to ourselves without projecting our own values and views upon them? The goal of this class is to problematize the possibility and the means through which westerners have depicted and imagined non-westerners, thus the term "orientalism." Orientalism comprises a wide range of historical, social, literary, and popular writings as well as other forms of artistic production (painting, photography, films) that sought to uncover the essential features of non-Western civilizations, particularly in the Middle East and the continent of Asia. In its textual form, Orientalism was based on the study of original texts, which were assumed to be representative of the essence of these civilizations. Exoticizing the Orient through visual (pornographic) depiction was another aspect of Orientalism. Although we can trace the fascination with the Orient to ancient times, this class will focus primarily on the historical period of the expansion of modern Europe since the time of the Enlightenment in the eighteenth century. Linking Orientalism to the project of the Enlightenment serves historical and epistemological purposes. The historical and epistemological significance of Orientalism lies on the one hand in its particular way of dealing with the alien and construction of "the other", and on the other hand, in its institutional relation with European colonialism and imperialism.
Orientalism Revisited A Conversation across Disciplines
Exemplaria, 2021
Recent calls to decolonize the curriculum have both built on work done over the past two decades in premodern studies and challenged it to go further. Particularly in light of the United States’ continuing military interventions in the Middle East, Afghanistan, and East Africa, its domestic surveillance apparatus, and its associated Islamophobic rhetoric, Edward Said’s Orientalism (1978) remains a central text with which to approach such a decolonizing mission. Or does it? This conversation considers how Orientalism, and Orientalism, have influenced the current structures of knowledge production about the “East” in both European and Near Eastern premodern studies, asking whether Said’s critique is still relevant to contemporary discussions. Kaya Şahin (an early modern Ottoman historian), Julia Schleck (an early modern English literary critic), and Justin Stearns (a historian of the medieval and early modern Islamic Middle East) met at a 2010 NEH Summer Seminar designed to bring together in conversation European and Middle Eastern historians, art historians, and literary critics. They continue that conversation here by reflecting on how premodern scholars might continue to build on Said’s work in ways that recognize the limitations of the original work and productively adapt its insights to earlier texts and histories.
A critical analysis of the concept of orientalism
iiste journal, 2018
Orientalism is derived from the word orient used as a synonym of the east literally. But as a term the word orientalism is known as a concept representing a western movement regarding the east especially Islam and Muslim world. In fact orientalism is the multidimensional scholarly approach of the western non Muslim scholars and researchers about Islam. There are two aspects of this movement negative as well as positive while the first one aspect is deeply concerned dangerous. In the following article only the basic concept of the movement has been analyzed with reference to context.
Orientalisms and Occidentalisms: Evolution of Concepts and Divergence of Connotations
2020
During the most part of its long history, the term ‘Orientalism’ has had several interrelated meanings with neutral or positive connotations, some of which are still preserved, for instance, in art, architecture, design, and music, where it refers to Oriental influences and works inspired by Oriental themes and sounds rather attractive and romantic. As an academic term, it was used to denote the European tradition of Asian studies, suggesting a thorough exploration of Eastern cultural heritage, in particular, languages, literature, and artifacts. After the publication of Edward Said’s Orientalism in 1978, the term gained new negative meanings, related to postcolonial theory where it denotes mainly the biased, haughty attitude of the West towards an essentialized East and manifestations of Western colonial discourse in literature, science, and politics, such as the justification of Western imperialism, colonialism, and racial discrimination. The redefinition of the term by postcoloni...