Log in

Relevant bibliographies by topics / Occidentalism / Journal articles

Journal articles on the topic 'Occidentalism'

To see the other types of publications on this topic, follow the link: Occidentalism.

Author: Grafiati

Published: 4 June 2021

Last updated: 26 April 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Occidentalism.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Mohammed Sultan, Muthanna. "Pioneers Occidentalists : The Emergence of American Occidentalism." Al-Adab Journal 1, no. 124 (September 15, 2018): 17–30. http://dx.doi.org/10.31973/aj.v1i124.111.

Full text

Abstract:

This paper investigates an important area in postcolonial studies. It analyzes American politics reflected in both its foreign policies and in literature as a new trend that may be called “American Occidentalism.” The United States replaces Europe and any other power as the sole agent capable of interfering in global affairs. And in this very sense, it becomes the representative of the Occident. All these claims bring salient consequences and threads. Prominent scholars recognize the decisive American role in Occidentalism; they try to highlight the U.S. position in introducing and presenting itself as the representative of Occidental world. In order to investigate all this and probe its characteristics, the paper is going to start with some pioneers who articulate and indicate to this American Occidental phenomenon. Edward Said, Avram Noam Chomsky and others are going to be read accordingly.

APA, Harvard, Vancouver, ISO, and other styles

2

Izza, Yogi prana. "Oksidentalisme ; Membuka Kedok Imperalisme Barat." At-Tuhfah 5, no. 9 (December 18, 2017): 1. http://dx.doi.org/10.36840/jurnalstudikeislaman.v5i9.46.

Full text

Abstract:

Occidentalism is the opposite of orientalism. If Orientalism serves as a theory of knowledge that is used to study the eastern world (Islam), then the reverse is occidentalism is used to study the Western world. One of the initiators of Occidentalism figure is Hasan Hanafi. Through his Occidentalism theory, this paper seeks to unmask imperialism Dutch politics in Java in the 19th century and the beginning of 20. The result is a political culture that is used Dutch ancient times, same the patterns with contemporary politics in the present era. Thus, it is time, the reality of contemporary addressed wisely. As the purpose of Occidentalism’s Hassan Hanafi is to awaken people to the project called "atturast wa at-tajdid" (Heritage Civilization and Renewal) and the reality of the present (al-waqi ') can be addressed wisely by doing the reconstruction of the heritage of ancient civilizations (at-turast al-Qodim), as well as the position of al-ana confirmation before Western culture (al-Akhar)

APA, Harvard, Vancouver, ISO, and other styles

3

Salhi, Zahia Smail. "The Arab World and the Occident: Toward the Construction of an Occidentalist Discourse." مجلة كلية الشريعة و الدراسات الإسلامية 39, no. 2 (October 2021): 205–22. http://dx.doi.org/10.29117/jcsis.2021.0306.

Full text

Abstract:

Purpose: This article aims to engage in a meaningful discussion of Occidentalism as a discourse that draws its roots from Orientalism. It scrutinizes the limitations of Occidentalism in investigating the East-West encounter from the perspective of Orientals (Arab intellectuals) and the multifarious ways the latter relate to and imagine the Occident. It will cast a critical eye on the multiple and diverse constructions of Occidentalism as a discourse, arguing that unlike Orientalism, which homogenizes the Orient, Occidentalism does not Occidentalize/homogenize the Occident. Methodology: We take as a starting point Edward Said’s definition of Orientalism as a style of thought based upon an ontological and epistemological distinction made between ‘the Orient’ and ‘the Occident’, and we explore the limitations and the possibilities of Occidentalism as a method to construe the colonial mechanisms of misrepresentation of the Other as everything different from the Self. This article compares and contrasts a plethora of existing definitions of Occidentalism as formulated by scholars from both the Arab world and the Occident. Findings: This paper concludes that the Oriental’s encounter with the Occident cannot, and should not, be projected as a reverse relationship, or, as some claim, as an ‘Orientalism in reverse’. Instead, it should be projected as a diverse set of relationships of Orientals who have experienced the Occident in a variety of manners. Furthermore, while Orientalism derives from a particular closeness experienced between the Occident and its Orient, often through real or imagined encounters, Occidentalism is also the outcome of a long cultural relationship between the Orient and its Occident. What differs between the Orient and Occident, however, is the position of power and hegemony, which characterizes the Occident’s encounter with the Orient. Originality: This article takes an all-inclusive view to discuss the term Occidentalism from the perspectives of both the Orient and the Occident. It teases out the limitations of this term. It challenges Orientalist methods of misrepresentation, which continues to blemish the Arab world and its discourse of Occidentalism as a discourse of hatred of the Occident. Furthermore, through the discussion of Alloula’s Oriental Harem, it offers insight into the suggested Occidentalism method, which emphasizes the disfigurations of the Orient while tactfully writing back to the Occident.

APA, Harvard, Vancouver, ISO, and other styles

4

Al-Hamdi, Ridho. "HASSAN HANAFI’S OCCIDENTALISM." Epistemé: Jurnal Pengembangan Ilmu Keislaman 14, no. 1 (June 15, 2019): 51–82. http://dx.doi.org/10.21274/epis.2019.14.1.51-82.

Full text

Abstract:

This paper examines Hanafi’s concept of Occidentalism in the epistemological approach. It aims to investigate the character, study source, research method, validity, and objectives of Occidentalism. The paper findings demonstrate that Occidentalism is a science which aims to dismantle the myth of Western superiority and, in turn, to build an equal civilization. The study root of Occidentalism is the formation, structure, and fate of the European consciousness. The formation comprises the exposed and unexposed sources of the European consciousness. The structure encompasses the ideologies of nationalism, Zionism, Nazism, Facism, and racialism. Fate relies on the model of the relationship between the East and the West. Afterward, Hanafi employs two research methods: historical-dialectical and phenomenology. Lastly, science can be recognized as Occidentalism if it has a fivefold standard: there is the dialectic of the East and the West, positioning European consciousness as the study object, self-liberation as the spirit to liberate the East from Western hegemony, dismantling the myth of cosmopolite culture, and the accomplishment of an equal civilization.

APA, Harvard, Vancouver, ISO, and other styles

5

Massad. "Orientalism as Occidentalism." History of the Present 5, no. 1 (2015): 83. http://dx.doi.org/10.5406/historypresent.5.1.0083.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

EMBREE, A. T. "Occidentalism in India." Oxford Art Journal 19, no. 1 (January 1, 1996): 96–98. http://dx.doi.org/10.1093/oxartj/19.1.96.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Wang, Ning. "Orientalism versus Occidentalism?" New Literary History 28, no. 1 (1997): 57–67. http://dx.doi.org/10.1353/nlh.1997.0013.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Venn, Couze. "Algeria and Occidentalism." Parallax 4, no. 2 (April 1998): 79–88. http://dx.doi.org/10.1080/135346498250280.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Küçük, Bülent, and Ceren Özselçuk. "Revisiting Occidentalism/Orientalism." South Atlantic Quarterly 118, no. 1 (January 1, 2019): 165–74. http://dx.doi.org/10.1215/00382876-7281672.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Elsherif, Amr. "Occidentalism and Cultural Identity." Interventions 17, no. 5 (December 10, 2014): 621–39. http://dx.doi.org/10.1080/1369801x.2014.984616.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Feriyadi, Feriyadi, and Syamsul Hadi. "HASSAN HANAFI’S RESPONSE TO WESTERN HEGEMONY IN MUQADDIMAH FĪ ‘ILMI AL-ISTIGHRĀB THROUGH HEGEMONY THEORY OF GRAMSCI." IJISH (International Journal of Islamic Studies and Humanities) 1, no. 1 (May 7, 2018): 47. http://dx.doi.org/10.26555/ijish.v1i1.133.

Full text

Abstract:

This is a literature study on Hassan Hanafi's response to the hegemony of Western civilization by using hegemony theory of Gramsci. One of the responses discussed in this research is the discussion of Occidentalism. Hanafi introduced the notion of Occidentalism as a study of the West from the eyes of the East. He acknowledges that the West is a major entrant and also a source of scientific knowledge in our consciousness. Therefore, the West occupies a very important position. Such an important position according to Hanafi received less serious response by Muslim intellectuals. Hanafi's Occidentalism was intended to confront Western civilization's hegemony of the East consciousness. With Occidentalism it is expected that the Eastern position which has been used as the object of the study may change, that is to be an observer or researcher. In addition, Hanafi’s Occidentalism wants to end the Western myth as a representation and the holder of world civilization supremacy. Western studies of the East have so far led to a stereotype that the rise and fall of a civilization can be measured by the benchmarks of Western civilization. Such an attitude, eventually foster inferiority to other civilizations. The main source of this study is Hanafi’s book entiteled Muqaddimah fī ‘Ilmi al-Istighrāb. The paper found that Hanafi’s Occidentalism is not as a counterpart of Orientalism, not as a tool in fighting against Western civilization, nor as anti-Western, but the Occidentalism used as a means to position the West as one of civilizations without narrow fanaticism, without blind thought, while enhancing local wisdom and Eastern tradition amid advances in technology and science.

APA, Harvard, Vancouver, ISO, and other styles

12

Onuki, Atsuko. "Multiple refractions. The metamorphosis of the notions of beauty in Japan." European Review 8, no. 4 (October 2000): 591–604. http://dx.doi.org/10.1017/s1062798700005123.

Full text

Abstract:

Japanese occidentalism is characterized by the view that the culture of the Occident was seen as just as exotic to the Japanese as the Orient was to the Europeans, but it is accompanied by a feeling of cultural inferiority. This paper tries to illustrate the Japanese occidentalism in the different aesthetic perceptions of beauty, especially of female beauty, mainly in literary discourse from the late nineteenth century up to the immediate present. The notion of female beauty is formed through cultural discourse according to how the cultural inferiority is perceived. It is like the scenery without the substance and is interchangeable depending on the staging of the occidentalism.

APA, Harvard, Vancouver, ISO, and other styles

13

Lary, Diana. "Edward Said: Orientalism and Occidentalism." Journal of the Canadian Historical Association 17, no. 2 (October 10, 2007): 3–15. http://dx.doi.org/10.7202/016587ar.

Full text

Abstract:

Abstract Twenty-five years after the appearance of Orientalism, Edward Said’s ideas still have great importance, both in relations between the West and the Middle East, and in settings that Said did not address directly. This paper looks at orientalism between Asian states, between Asia and the West, and within China.

APA, Harvard, Vancouver, ISO, and other styles

14

Sadri, Mahmoud, and James G. Carrier. "Occidentalism: Images of the West." Contemporary Sociology 25, no. 5 (September 1996): 612. http://dx.doi.org/10.2307/2077544.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Fuller, C. J., and James G. Carrier. "Occidentalism: Images of the West." Journal of the Royal Anthropological Institute 2, no. 3 (September 1996): 568. http://dx.doi.org/10.2307/3034936.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

MacKenzie, John M. "Occidentalism: Counterpoint and Counter-polemic." Journal of Historical Geography 19, no. 3 (July 1993): 339–44. http://dx.doi.org/10.1006/jhge.1993.1022.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Wissam, Bitari. "Feminist Occidentalist Discourse in ‘Shehrazad Goes West: Different Cultures, Different Harems’ by Fatima Mernissi." Feminist Research 5, no. 2 (October 22, 2021): 45–46. http://dx.doi.org/10.21523/gcj2.21050201.

Full text

Abstract:

Occidental discourses tend to revise orientalist images about the orient. Many authors have taken the responsibility of giving a new voice to the occident and among those is Fatima Mernissi. In this regard, this paper aims at discussing the shift that has marked the writings of Fatima Mernissi with a particular focus on her book, ‘Shehrazad Goes West: Different Cultures, Different Harems’. It is undeniable that Fatima Mernissi‘s thoughts have known a radical change in terms of ideology and discourse. ‘Shehrazad Goes West’ seems to promote an Occidentalist discourse that isn’t based on appropriating orientalist rhetorical images of the orient but rather on revising/ reconsidering the tropes of essentialism, dehumanization and fixity that Orientalist texts usually opt for. From an auto-orientalist discourse that Mernissi advocated in her narrative Dreams of Trespass, we move to another discourse that manifests itself in ‘Shehrazad Goes West’, which is Occidentalism. In this article, based on a postcolonial feminist approach, I argue that Fatima Mernissi uses another approach of occidentalism in her construction of Western gender relations and the space of Western Harem. Instead of constructing a counter-hegemonic discourse to orientalism that based on misrepresenting the “other” and denying their voices, Eastern representation of the West in ‘Shehrazad Goes West’ does not keep with the same rhetoric of orientalism; rather it dismantles that logic which victimized people of the East and replaces it with a humane vocabulary. Moreover, the Occidentalist approach appropriated in the book does not only target the occident but also the orient resulting on what Abdelkbir Khatibi calls “double critiques”. The significance of this paper lies in highlighting such a potentially inclusive and democratic discourse that would counterbalance the politics of othering inherent in the discourse of orientalism.

APA, Harvard, Vancouver, ISO, and other styles

18

Baquero-Melo, Jairo. "Manuela Boatcă. Global Inequalities Beyond Occidentalism." Anuario Colombiano de Historia Social y de la Cultura 45, no. 2 (July 1, 2018): 290–94. http://dx.doi.org/10.15446/achsc.v45n2.71041.

Full text

Abstract:

Las desigualdades sociales se han estructurado en procesos económicos y políticos de larga duración vinculados a la formación del sistema-mundo. No solo se han configurado desigualdades de clase, como lo plantearon algunos sociólogos clásicos, sino además desigualdades basadas en las categorías de raza, etnicidad y género. La perspectiva estándar y tradicional en el estudio de la desigualdad ha considerado que las desigualdades se generan por factores endógenos al capitalismo o elementos ligados a la Revolución Industrial europea, y esa perspectiva tomó como exógenas otras desigualdades relacionadas con procesos coloniales e imperiales. Este es el principal argumento del libro de Manuela Boatcă, quien es actualmente profesora de sociología de la Universidad de Friburgo en Alemania y una de las principales impulsadoras europeas de lo que podría llamarse una “sociología poscolonial”.

APA, Harvard, Vancouver, ISO, and other styles

19

Feldman, Shelley. "Book review: Global inequalities beyond occidentalism." International Journal of Comparative Sociology 58, no. 1 (February 2017): 93–94. http://dx.doi.org/10.1177/0020715217699043.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Roth-Seneff, Andrew. "Occidentalism and the Realism of Empire." Critique of Anthropology 27, no. 4 (December 2007): 449–62. http://dx.doi.org/10.1177/0308275x07084238.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Featherstone, Mike. "Occidentalism: Jack Goody and Comparative History." Theory, Culture & Society 26, no. 7-8 (December 2009): 1–15. http://dx.doi.org/10.1177/0263276409348088.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Rahimieh, N. "Refashioning Iran: Orientalism, Occidentalism and Historiography." Comparative Studies of South Asia, Africa and the Middle East 23, no. 1-2 (January 1, 2003): 347–49. http://dx.doi.org/10.1215/1089201x-23-1-2-347.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Brunner, Claudia. "Boatcă (2015): Global inequalities beyond occidentalism." Österreichische Zeitschrift für Politikwissenschaft 45, no. 1 (February 9, 2016): 81. http://dx.doi.org/10.15203/ozp.1135.vol45iss1.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Coronil, Fernando. "Beyond Occidentalism: Toward Nonimperial Geohistorical Categories." Cultural Anthropology 11, no. 1 (February 1996): 51–87. http://dx.doi.org/10.1525/can.1996.11.1.02a00030.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

CARRIER, JAMES G. "Occidentalism: the world turned upside-down." American Ethnologist 19, no. 2 (May 1992): 195–212. http://dx.doi.org/10.1525/ae.1992.19.2.02a00010.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Song, Xianlin. "Post-mao new poetry and “Occidentalism”." East Asia 18, no. 1 (March 2000): 82–109. http://dx.doi.org/10.1007/s12140-000-0005-6.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Zhu, Annah. "Rosewood occidentalism and orientalism in Madagascar." Geoforum 86 (November 2017): 1–12. http://dx.doi.org/10.1016/j.geoforum.2017.08.010.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Mukhetdinov, D. V. "HASSAN HANAFI: NEOMODERNISM AS LIBERATION THEOLOGY." Islam in the modern world 15, no. 1 (April 6, 2019): 81–98. http://dx.doi.org/10.22311/2074-1529-2019-15-1-81-98.

Full text

Abstract:

The article is devoted to Hassan Hanafi(born 1935), a Philosophy professor in Cairo University, an Egyptian intellectual and one of the key members of the renovationist movement in Islam. Considering Hanafi’s life serves to trace his formation as a thinker. The main componentsHanafi ’s philosophical project are underlined, as well as its background and main sources. It is demostrated that this project might be categorised as a kind of liberation theology. Especially the emphasis is given to such concept of this Egyptian intellectual as ‘occidentalism’. The author’s critical analysis of occidentalist program goes to show its weak points and the ambiguity of its basic assumptions. In conclusion the author summarises three primary aspects of Hanafi’s theoretic position which characterize its unique place in the context of Islamic neomodernism.

APA, Harvard, Vancouver, ISO, and other styles

29

Fudholi, Moh. "Relasi Antagonistik Barat-Timur: Orientalisme vis a vis Oksidentalisme." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (October 16, 2015): 389. http://dx.doi.org/10.15642/teosofi.2012.2.2.389-406.

Full text

Abstract:

Encounter of the East and the West due to such various interests as economic, political, scientific, cultural has been a major factor in the study of western scientists (Orientalists) about the East that produces a variety of works in the fields of archeology, history, literature, environment, customs, and Islamic studies. Meanwhile, resistance against Orientalism in the form of Occidentalism, as initiated by Hasan Hanafî, seems to be closely related to ‘obsession’ and hopes of someone who frustrated and dissatisfied with the condition of the world he has dealt with as the project of civilization he offered seemed to be too theoretical to be applied into the form of well established science. This is a fact that, unlike Orientalism that has born from strength, power, and has been then smoothly formed, Occidentalism was created by the East that was defeated and suffered from weakness and at the same time merely has an obsession. In spite of the impression, apparently, what has been attempted in Occidentalism is dismantling the text, another interpretation, and building a new, more proportional context.

APA, Harvard, Vancouver, ISO, and other styles

30

Al Sharoufi, Hussain. "Ideological manipulation in mobilising Arabic political editorials." Pragmatics and Society 2, no. 1 (May 23, 2011): 87–109. http://dx.doi.org/10.1075/ps.2.1.05als.

Full text

Abstract:

This study presents the particular discursive strategies used by some Arabic newspapers to serve the Islamist fundamentalists’ goals and strengthen their hegemonic ideology in the Middle East. It also describes the move to create and sustain a new wave of Occidentalism, the doctrine of negatively representing the West, a counterpart to Edward Said’s Orientalism, the doctrine of negatively representing the East. Occidentalism is a retaliatory ideological strategy that rebuffs hegemonic Western ideas; it is used by some chauvinistic Arabs trying to create a distorted image of the West in the minds of Middle Easterners. In this paper, I will investigate the negative side of the concept of Occidentalism, as exploited by today’s fanatics in their justification for attacking the West. Some Arabic newspapers contribute to fanaticism through antagonistic rhetoric that glorifies Pan-Arab brotherhood, chauvinistic Arab nationalism, and martyrdom. By glorifying these demagogic mottoes, such newspapers create an ideological polarisation against the West, in that they try to win their readers’ sympathy, control their emotions, and deepen their nostalgic feelings for the great Arab past.

APA, Harvard, Vancouver, ISO, and other styles

31

Al Haidary, Abdullah Haq. "Discourse on Occidentalism Studies in Indonesia from The Perspective of Mukti Ali." ISLAMICA: Jurnal Studi Keislaman 15, no. 2 (March 1, 2021): 273–94. http://dx.doi.org/10.15642/islamica.2021.15.2.273-294.

Full text

Abstract:

In the last few decades, religious studies have increasingly excited and attracted the attention of many scholars and groups. Those involved in religious studies are not only religious leaders and scientists in different fields but also politicians and policyholders in various circles. Religious studies is seen as an absolute necessity in the increasingly complex order of modern life. Many experts put their hopes on the intensification and extensification of religious studies in order to create a harmonious social life in this globalized world. In responding to the development of Western thought as a paradigm of religious studies, the concept of occidentalism is very important to be discussed. This article will focus on the discussion of occidentalism, specifically from the perspective of Mukti Ali who in the 1970s served as the Minister of Religious Affairs. As one of the influential figures in Islamic scholarship in Indonesia, he has contributed to the development and enlightenment of Islamic thought in Indonesia. This article argues that Ali’s concept of occidentalism represents the antithesis towards Western orientalism and the renewal of Islamic studies in Indonesia.

APA, Harvard, Vancouver, ISO, and other styles

32

Dubrovskaya, Dinara. "Orientalism and Occidentalism: When the Twain Meet." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2019): 77. http://dx.doi.org/10.31857/s086919080006515-3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Jilin, Xu. "Anti-Occidentalism Does Not Equal Modern Nationalism." Chinese Law & Government 30, no. 6 (November 1997): 43–50. http://dx.doi.org/10.2753/clg0009-4609300643.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Hohyeon Park. "Occidentalism of Korean Baseball in Royster Discourse." Korean Society for the Sociology of Sport 26, no. 1 (March 2013): 45–63. http://dx.doi.org/10.22173/jksss.2013.26.1.45.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

ALLISON, KATHERINE. "American Occidentalism and the agential Muslim woman." Review of International Studies 39, no. 3 (December 11, 2012): 665–84. http://dx.doi.org/10.1017/s0260210512000289.

Full text

Abstract:

AbstractThrough the War on Terror the United States developed a seemingly enlightened understanding of Muslim women. In contrast to Orientalised representations of Muslim women's passivity and victimisation within brutal Islamic cultures these emerging representations posit Muslim women in terms of their modernity and liberation. The emergence of this new Muslim woman illuminates an attempt to secure an Occidental self through the negotiation of conflicting impulses towards Islam. Islam is recognised as the repository from which the US enemy other emerges yet the WoT also reflects a particular desire for a cosmopolitan inclusivity. The presence of the Muslim woman acts to assuage these tensions. Her oppression confirms the barbarity of the enemy yet the combination of her intrinsic agency and religiosity posits her as an acceptable Islamic other whose presence confirms the pluralistic tolerance of the US and the universal validity of its project.

APA, Harvard, Vancouver, ISO, and other styles

36

Nader, Laura. "Orientalism, Occidentalism and the Control of Women." Cultural Dynamics 2, no. 3 (July 1989): 323–55. http://dx.doi.org/10.1177/092137408900200304.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Cain, M. "Orientalism, Occidentalism and the Sociology of Crime." British Journal of Criminology 40, no. 2 (March 1, 2000): 239–60. http://dx.doi.org/10.1093/bjc/40.2.239.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Friedman, Jonathan. "Occidentalism and the Categories of Hegemonic Rule." Theory, Culture & Society 26, no. 7-8 (December 2009): 85–102. http://dx.doi.org/10.1177/0263276409348081.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Boer, Leen. "Struggling with ‐isms: Occidentalism, Liberalism, Eurocentrism, Islamism." Third World Quarterly 25, no. 8 (September 2004): 1541–48. http://dx.doi.org/10.1080/0143659042000308519.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Ahiska, M. "Occidentalism: The Historical Fantasy of the Modern." South Atlantic Quarterly 102, no. 2-3 (April 1, 2003): 351–79. http://dx.doi.org/10.1215/00382876-102-2-3-351.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

معميش, عز الدين. "المنطلقات التأسيسية للبحث الموضوعي في الاستغراب." مجلة كلية الشريعة و الدراسات الإسلامية 39, no. 2 (October 2021): 45–77. http://dx.doi.org/10.29117/jcsis.2021.0301.

Full text

Abstract:

أهداف البحث: أراد البحث تأكيد الإمكان المعرفي للاستغراب، بإثبات وجود حيّز، ومجال واضح للمعرفة المتعلقة به، وترميم وإحكام المعرفة المتشظية، والمتناثرة حول الغرب؛ لبناء منهج موضوعي مناسب في دراسته. منهج الدراسة: اتبع هذا البحثُ المنهج التاريخي من خلال الاطلاع على الأحداث، والوقائع في البيئة الغربية، المرتبطة بموضوع البحث حصرًا، والمنهج الاستقرائي من خلال تتبع الدراسات المختلفة في ميدان الاستغراب، والدراسات الغربية، مع الاستعانة بالحقول المعرفية القريبة، ثم تحليل كل ذلك تحليلًا نقديًّا، يغور بعيدًا في فهمها، وإدراك علاقاتها؛ للوصول إلى حل المشكلة المطروحة، والإجابة عنها، وتحقيق أهداف البحث المنصوبة. النتائج: أثبت البحث إمكان إحكام معرفة استغرابية، مبنية على معالجة مبدئية لوجود مجال وحيّز، قابل للتحقيق والدراسة في هذه المعرفة، ومنطلقات منهجية وموضوعية، من خلال تخليص الذات العارفة النقدية من مشكلات التحيّز، وهيمنة المركزية الغربية في استخدام المناهج والأدوات. أصالة البحث: تظهر القيمة العلمية للبحث من خلال إثبات استقلال المفهوم، والمادة العلمية، والمناهج المتعلقة بمجال دراسة الاستغراب في البيئة الإسلامية عن محاكاة الاستشراق، وعن استنساخ معارف أخرى متداخلة.

APA, Harvard, Vancouver, ISO, and other styles

42

STANDISH, Paul. "Social Justice in Translation : Subjectivity, Identity, and Occidentalism." Educational Studies in Japan 6 (2011): 69–79. http://dx.doi.org/10.7571/esjkyoiku.6.69.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Sharma, Ashwani. "For Couze: on Occidentalism: modernity and subjectivity (2000)." Subjectivity 13, no. 1-2 (March 18, 2020): 145–47. http://dx.doi.org/10.1057/s41286-020-00094-w.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Urban, Florian. "Japanese 'Occidentalism' and the Emergence of Postmodern Architecture." Journal of Architectural Education 65, no. 2 (March 2012): 89–102. http://dx.doi.org/10.1111/j.1531-314x.2011.01195.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Hwang Sung Hee. "Interpretation of the Occidentalism in online antique consumption." Journal of Consumption Culture 16, no. 3 (September 2013): 285–309. http://dx.doi.org/10.17053/jcc.2013.16.3.013.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Babones, Salvatore. "Global Inequalities beyond Occidentalism, written by Boatcă, Manuela." Comparative Sociology 14, no. 6 (December 8, 2015): 847–48. http://dx.doi.org/10.1163/15691330-12341371.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Wahyudi, Ribut. "Intercultural masquerade: new orientalism, new occidentalism, old exoticism." Language and Intercultural Communication 17, no. 4 (October 26, 2016): 537–39. http://dx.doi.org/10.1080/14708477.2016.1248086.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Pennanen, Risto. "Lost in scales: Balkan folk music research and the ottoman legacy." Muzikologija, no. 8 (2008): 127–47. http://dx.doi.org/10.2298/muz0808127p.

Full text

Abstract:

Balkan folk music researchers have articulated various views on what they have considered Oriental or Turkish musical legacy. The discourses the article analyses are nationalism, Orientalism, Occidentalism and Balkanism. Scholars have handled the awkward Ottoman issue in several manners: They have represented 'Oriental' musical characteristics as domestic, claimed that Ottoman Turks merely imitated Arab and Persian culture, and viewed Indian classical raga scales as sources for Oriental scales in the Balkans. In addition, some scholars have viewed the 'Oriental' characteristics as stemming from ancient Greece. The treatment of the Seg?h family of Ottoman makams in theories and analyses reveals several features of folk music research in the Balkans, the most important of which are the use of Western concepts and the exclusive dependence on printed sources. The strategies for handling the Orient within have meandered between Occidentalism and Orientalism, creating an ambiguity which is called Balkanism.

APA, Harvard, Vancouver, ISO, and other styles

49

Bichi, Mohammed Abdelhalim. "The Historical roots of Occidentalism in the Islamic heritage." مجلة كلية الشريعة و الدراسات الإسلامية 37, no. 2 (January 2020): 135–60. http://dx.doi.org/10.29117/jcsis.2020.0245.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Howard, Rhoda E. "Occidentalism, Human Rights, and the Obligations of Western Scholars." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 29, no. 1 (1995): 110. http://dx.doi.org/10.2307/485782.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!