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This aim of this article is to critically examine how the concept of culture is used in Sweden to explain the "failure" or the difficulties that Muslim immigrant families are experiencing with regards to their integration into the dominant society. Whereas, the Swedish society is often represented as 'modern', 'progressive', and 'democratic', immigrants with Muslim backgrounds are predominately described as 'traditional', 'authoritarian' and 'pre-modern'. There is a widely held idea within Swedish social work research that immigrant families and the white mainstream Swedish society are situated within two different value systems with different world-views regarding family and gender relations. Due to this entrenched binary opposition, Orientalism becomes constitutive to social work research and practices.

The Holy Quran in Orientalist Thought Orientalists were interested in everything related to Muslims, religion, history and civilization.One of the most important issues focused on most of them is the study of the sources of Islamic legislation in an attempt to distort them, and the first concern was to study the Quran, the source of Islamic legislation that can not stick to suspicion, and they tried to distort it, was accused of being based on the teachings of Christianity and Judaism by the Prophet Muhammad, peace be upon him, our research focused on the study and knowledge of those intellectual views of Orientalists that revolved around the Quran, and try to critique and discuss these views scientifically and find out the truth of those falsehoods

Edward Said's dogmas of Orientalism are a succinct summary of western perceptions of the East, which reveal an essentially racist discourse that also speaks to the westerner's self-perception. While there is a tendency in fiction film to polarize attitudes as either friendly or hostile, for reasons of narrative economy and to enhance dramatic conflict, this article argues that it is possible to measure the behaviour of fictional characters on a continuum describing intercultural sensitivity to assess how these characters appear to respond to the idea of cultural differences, broadly ranging from the most ethnocentric views to more ethnorelative ones. Since the intercultural development continuum (IDC) is structured as five developmental stages, it provides a finer psychological template than Orientalist binaries, offering a more nuanced view of character motivations and attitudes. The IDC scale is ideally suited to narrative analysis as it usefully describes successive stages that characters may exhibit throughout the course of a story depicting intercultural exchanges. The IDC allows the analyst to gauge the degree of conformance of any given film to Said's aforementioned dogmas, particularly those films that either express an ambivalent attitude or appear superficially more enlightened or accommodating of difference. This model will be illustrated with a number of case studies selected from a filmography focusing on western representations of Singapore in film and television, from 1940 to 2015, including titles such as the Bette Davis plantation melodrama The Letter, the science fiction thriller Hitman: Agent 47 and the Australian period TV series Serangoon Road.

Now it is the interest of Spirit thatexternalconditions should becomeinternalones; that the natural and the spiritual world should be recognized in the subjective aspect belonging to intelligence; by which process the unity of subjectivity and (positive) Being generally—or the Idealism of Existence—is established. This Idealism, then, is found in India, but only as an Idealism of imagination, without distinct conceptions;—one which does indeed free existence from Beginning and Matter (liberates it from temporal limitations and gross materiality), but changes everything into the merely Imaginative; for although the latter appears interwoven with definite conceptions and Thought presents itself as an occasional concomitant, this happens only through accidental combination. Since, however, it is the abstract and absolute Thought itself that enters into these dreams as their material, we may say that Absolute Being is presented here as in the ecstatic state of a dreaming condition (Hegel,Philosophyof History, p. 139).