Neo-Orientalism in the Contemporary Image (original) (raw)
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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.
Slavic Review, 1992
At first we were confused . The East thought that we were West, while the West considered us to be East. Some of us misunderstood our place in this clash of currents, so they cried that we belong to neither side, and others that we belong exclusively to one side or the other . But I tell you, Irinej, we are doomed by fate to be the East on the West, and the West on the East, to acknowledge only heavenly Jerusalem beyond us, and here on earth-no one .
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This essay attempts to approach the new definitions of Orientalisng and Orientalisation, as well as discuss some ambiguities or paradoxes of postcolonial theory. It departs from the notion of connectivity in order to remark the importance of contextualising archaeology in the Mediterranean and to shape a theoretical framework for cultural exchange where a tension between global and local contexts is perceived. It follows by defining Orientalising as opposed to Orientalism, then associating this notion to the ideological definition of style, postcolonial theory and the role of habitus, in order to define ideological negotiations of power. Next, some ambiguities and problems related to sharpness distinctions of ethnicity are distinguished. The final section includes a discussion of some problems related to terminology and scale, when it is observed a tension between diachronic and synchronic ones.
Edward Said's Orientalism: Is it still alive today in the contemporary world
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The article carries informaton about current situation of Orientalism. Especially in the context of Edward W, Said's book Orientalism, the living conditions in Orientalism are discussed. How the West has been exploiting the East since prehistoric period and clonial period, it has been aptly discussed. Moreever, there is a clear idia that current Orientlism exists. In fact this research article has been written based on book reviews. Although there was a lack of information on Orientalism, attempts have been made to provide more information than others articles.
Criticism to Edward W. Said's Orientalism, 2019
The publication of Edward W. Said’s Orientalism marked a momentous intervention in the historiography of Western imperialism and Western representations of the Middle East. Many regarded Orientalism as “one of the most influential scholarly books published in English in the humanities in the last quarter of the twentieth century”(Lockman, 2004: 190). The book stormed up a debate in the academic world by accusing the West of having a skewed and condescending view towards the East, particularly in the several ways in which Westerners portrayed and represented non-Western cultures. While Orientalism generated sympathy and agreement, it also raised complete rejection. Alexander Lyon Macfie points out this aspect in his book Orientalism (2002) as: “Opinion regarding the validity of Said’s Orientalism was then mixed. But a pattern of sorts can be detected, based not so much on the nationality and religion of the scholars and intellectuals concerned as on their attitude to history and the modern and post-modern philosophical ideas (deconstruction, truth as illusion, intellectual hegemony, and so on) which frequently influence it” (109). The present paper tries to bring an approach to criticism made towards Edward Said, his influential theory and Said’s partial response to those criticism.
Middle East : Topics & Arguments, 2017
Inside and outside the academy, Edward Said's work is both preeminent and controversial. Combining literary theory, the history of ideas, political analysis and the sociology of intellectuals, his groundbreaking book Orientalism has radically transformed the field of Oriental studies, arguably laying the foundation for postcolonial studies. Criticizing the condition of the Palestinian people, Said also has constantly provided a critique of US government policy in the Middle East and has thus proposed a model of intellectual skepticism which deals with political issues. This combination of political and academic interventions is one reason "for Said’s special position in contemporary Western intellectual life" (Kennedy 3). If we look at Said's classic monography as a painting of geographical knowledgelandscapes, an iconographical investigation into the traditions of knowledge and ideological styles becomes possible. This paper will begin by presenting Orientalism...
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.
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.