Suchergebnisse

1. The Indian form of government / James Mill -- 2. Gorgeous edifices / G.W.F. Hegel -- 3. The British rule in India / Karl Marx -- 4. Les Commencements de l'orientalisme / Pierre Martino -- 5. The Asiatic Society of Calcutta / Raymond Schwab -- 6. Appearance and the thing-in-itself / Friedrich Nietzsche -- 7. On hegemony and direct rule / Antonio Gramsci -- 8. Truth and power / Michel Foucault -- 9. Orientalism in crisis / Anouar Abdel-Malek -- 10. English-speaking orientalists / A.L. Tibawi -- 11. Apology for orientalism / Francesco Gabrieli -- 12. Shattered myths / Edward Said -- 13. Arabs, Islam and the dogmas of the West / Edward Said -- 14. My thesis / Edward Said -- 15. On Flaubert / Edward Said -- 16. Latent and manifest orientalism / Edward Said -- 17. Marx and the end of orientalism / Bryan S. Turner -- 18. Three Arab critiques of orientalism / Donald P. Little -- 19. A second critique of English-speaking orientalists / A.L. Tibawi -- 20. On the orientalists again / A.L. Tibawi -- 21. Orientalism at the service of imperialism / Stuart Schaar -- 22. Hermeneutics versus history / David Kopf -- 23. Enough Said / Michael Richardson -- 24. Orientalism and orientalism in reverse / Sadik Jalal al-'Azm -- 25. Orientalism: a black perspective / Ernets J. Wilson III -- 26. The question of orientalism / Bernard Lewis -- 27. 'Gorgeous East' versus "Land of Regrets' / B.J. Moore-Gilbert -- 28. Orientalist constructions of India / Ronald Inden -- 29. Between orientalism and historicism / Aijaz Ahmad -- 30. Humanising the Arabs / Billie Melman -- 31. Indology, power and the case of Germany / Sheldon Pollock -- 32. Turkish Embassy letters / Lisa Lowe -- 33. History, theory and the arts / John MacKenzie -- 34. Orientalism, hinduism and feminism / Richard King -- 35. Orientalism reconsidered / Edward Said -- 36. Exit from orientalism / Fred Dallmayr -- 37. From orientalism to global sociology / Bryan S. Turner.000000.

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.

In this collection of essays, Gilbert Achcar examines the controversial relationship of Marxism to religion, to Orientalism and its critique by Edward Said, and to the concept of cosmopolitanism. A compelling range of issues is discussed within these pages, including a comparative assessment of Christian liberation theology and Islamic fundamentalism; ?Orientalism in reverse", which can take the form of an apology for Islamic fundamentalism; the evolution of Marx's appraisal of non-Western societies; and the vagaries of ?cosmopolitanism" up to our present era of globalisation. Erudite a

published_or_final_version ; Literary and Cultural Studies ; Master ; Master of Arts

People express and exercise power as much through words as through actions. Yet scholars never have examined systematically how officials and others in the United States actually talked and wrote about Korea, both north and south, during the momentous interwar period. This article unearths crude depictions of the Korean people common in American writings from the 1940s and 1950s, arguing that this rhetoric created and reinforced an unequal power relationship between the United States and Korea. These negative discourses about Koreans, as expressions of American Orientalism, had important implications for u.s.policy in Korea and for the post-war trajectory of developments on the entire Korean peninsula. They also have left a perceptible imprint on English-language scholarship engaging in assessments of Korea ever since.

AbstractThis article discusses the perpetration of Orientalism in the arena of contemporary South Asian literature in English: no longer an Orientalism propagated by Occidentals, but ironically enough, by Orientals, albeit by diasporic Orientals. This process, which is here termed as Re-Orientalism, dominates and, to a significant extent, distorts the representation of the Orient, seizing voice and platform, and once again consigning the Oriental within the Orient to a position of 'The Other'. The article begins by analysing and establishing the dominant positionality of diasporic South Asian women writers relative to their non-diasporic counterparts in the genre, particularly within the last half decade. It then identifies three problems with the techniques employed by some diasporic authors which have exacerbated the detrimental effects of Re-Orientalism; the pre-occupation with producing writing which is recognisably within the South Asian genre, the problem of generalisation and totalisation, and the insidious nature of 'truth claims'.

Vol. 1: Readings in Orientalism. / Ed. and with an introduction by Bryan S. Turner. - 2000. - VIII,592 S. - ISBN 0-415-20899-8.; Vol. 4: Sell, Edward: The religious orders of Islam. - 2000. - 132 S. - ISBN 0-415-20902-1.; Vol. 12: Levy, Reuben: The social structure of Islam. - 2000. - VII,536 S. - ISBN 0-415-20910-2

Abstract
Sent by the Chinese government on medical missions, Chinese female ob-gyns have served in rural and small-town public hospitals in Algeria and Morocco for more than fifty years. Yet little is known about the medical encounters or how the ob-gyns perceived patients and their health cultures. Drawing on untapped Chinese medical-mission literature, this article shows that the ob-gyns have since the 1980s constructed certain images of North African women as an inferior other, either reckless biological reproducers or incompetent health providers. In their criticisms of reproductive practices and female professionalism, they viewed local health policies and institutions through the prisms of modern obstetrics and Chinese gender rhetoric and ultimately bolstered their professional status at home in China. The article also suggests that while the ob-gyns were not attached to a hard-power colonial state apparatus, they retained considerable situational power over their patients.