Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Orientalist discourse constructions.
Статті в журналах з теми "Orientalist discourse constructions"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-50 статей у журналах для дослідження на тему "Orientalist discourse constructions".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте статті в журналах для різних дисциплін та оформлюйте правильно вашу бібліографію.
1
Jung, Dietrich. "Edward Said, Michel Foucault og det essentialistiske islambillede." Dansk Sociologi 20, no. 3 (September 3, 2009): 33–50. http://dx.doi.org/10.22439/dansoc.v20i3.3081.
Повний текст джерелаАнотація:
Edward Saids Orientalism blev kendt som en anvendt udgave af Michel Foucaults diskursteori. Said hævdede at være inspireret af især Foucaults Archaeology of Knowledge og Discipline and Punish i sine analyser af det essentialiserede islambillede i orientalistikken. Med udgangspunkt i Saids hævdede inspiration fra Foucault kritiserer denne artikel Orientalism’s teoretiske ramme fra et sociologisk perspektiv. Dermed følger artiklen Sadik al-Azm’s argument, at Said ikke havde øje for det fænomen, som al-Azm kaldte ”orientalism in reverse”: Islamistiske og arabisk-nationalistiske tænkeres anvendelse af orientalistiske begreber i deres egne ideologiske konstruktioner. Artiklen argumenterer for, at Said som selv-erklæret foucaultianer burde have været opmærksom på diskursers reciprokke magt. Efterfølgende vises hvordan orientalister og islamister var tæt forbundne i den diskursformation, hvorfra det essentialiserede islambillede opstod.
ENGELSK ABSTRACT:
Dietrich Jung: Edward Said, Michel Foucault and the Essentialist Image of Islam
Edward Said’s Orientalism became known as an applied version of Michel Foucault’s discourse theory. In analyzing the essentialist image of Islam as a core feature in Orientalist scholarship, Said claimed to be inspired by the work of Foucault, in particular by his Archaeology of Knowledge and Discipline and Punish. In using Said’s claim as a point of departure, this article criticizes the theoretical framework of Orientalism from a sociological perspective. Doing so, it examines Sadik al-Azm’s argument that Said had a blind eye to a phenomenon which al-Azm called “Orientalism in reverse”: the self-applications of Orientalist concepts in the ideological constructions of both Islamist and Arab Nationalist thinkers. The article argues that taking Foucault’s theoretical position seriously, Said should have been aware of the reciprocal power of discourses in shaping this essentialist image of Islam. The article then analyzes the phenomenon of “Orientalism in reverse” from a Foucauldian perspective, and shows the ways in which Orientalists and Islamists were closely knit together in a discursive formation from which the essentialist image of Islam emerged.
Key words: Michel Foucault, Edward Said, Orientalism in Reverse, Ernest Renan, Islamic Reform.
2
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.
Повний текст джерелаАнотація:
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.
3
Andreouli, Eleni, and Caroline Howarth. "Everyday Cosmopolitanism in Representations of Europe among Young Romanians in Britain." Sociology 53, no. 2 (June 21, 2018): 280–96. http://dx.doi.org/10.1177/0038038518777693.
Повний текст джерелаАнотація:
The article presents an analysis of everyday cosmopolitanism in constructions of Europe among young Romanian nationals living in Britain. Adopting a social representations approach, cosmopolitanism is understood as a cultural symbolic resource that is part of everyday knowledge. Through a discursively oriented analysis of focus group data, we explore the ways in which notions of cosmopolitanism intersect with images of Europeanness in the accounts of participants. We show that, for our participants, representations of Europe are anchored in an Orientalist schema of West-vs.-East, whereby the West is seen as epitomising European values of modernity and progress, while the East is seen as backward and traditional. Our findings further show that representations of cosmopolitanism reinforce this East/West dichotomy, within a discourse of ‘Occidental cosmopolitanism’. The article concludes with a critical discussion of the diverse and complex ideological foundations of these constructions of European cosmopolitanism and their implications.
4
El Bakkali, Abdelaaziz, and Tayeb Ghourdou. "The Western Framing of the Female Captive: A Hermeneutic Study of Captivity in Morocco." European Journal of Language and Culture Studies 1, no. 5 (September 7, 2022): 17–22. http://dx.doi.org/10.24018/ejlang.2022.1.5.21.
Повний текст джерелаАнотація:
The study of the Western consumption of the female captive remains central to the circulation of cultural and social constructions in the mainstream visual and literary texts. Due to the massive upsurge of such constructs, the hermeneutic study of the existing images about captivity in the East has stipulated new perspectives into the production of these substantial messages that determine genuine challenges to the preexisting canonical view of cultural representations. As many scholars have advanced critics about the female images in many narratives, Western cinema has shown significant portraits of the female which draws an orientalist design of a discursive discourse, introducing extreme exoticness of both pleasures and destruction. With the promise to deconstruct the captive portraits of the female identity, this paper discusses the circulation of such images, explaining why they exist, offering some solutions, as well as offering an analysis of their possible impact on the public. Given the damaging misperceptions that exist as a result of their circulation and consumption, this paper fills a much-needed research gap by asking the following research questions. How does the circulation of these images reproduce issues of femininity and captivity? How do visuals reinvent the literary tradition to depict the female captive in the orientalist discourse? By answering these questions, the paper attempts to examine the issue of representation by adopting a cultural studies approach, relying specifically on qualitative content analysis to reveal alternative possibilities of some of the Western perceptions. The rationale behind this approach lies in the fact that cultural studies bash to study all aspects of cultures without canonizing some artifacts at the expense of others.
5
Sajjad, Tazreena. "What’s in a name? ‘Refugees’, ‘migrants’ and the politics of labelling." Race & Class 60, no. 2 (August 30, 2018): 40–62. http://dx.doi.org/10.1177/0306396818793582.
Повний текст джерелаАнотація:
Through a critical examination of European immigration policy and using the case of Afghan asylum seekers in the European continent, this article argues that the politics of labelling and the criminalisation and securitisation of migration undermine the protection framework for the globally displaced. However, the issue goes deeper than state politicking to circumvent responsibilities under international law. The construction of migrants as victims at best, and as cultural and security threats at worst, particularly in the case of Muslim refugees, not only assists in their dehumanisation, it also legitimises actions taken against them through the perpetuation of a particular discourse on the European Self and the non-European Other. At one level, such a dynamic underscores the long-standing struggle of Europe to articulate its identity within the economic, demographic and cultural anxieties produced by the dynamics of globalisation. At another, these existing constructions, which hierarchise ‘worthiness’, are limited in their reflection of the complex realities that force people to seek refuge. Simultaneously, the labels, and the discourse of which they are part, make it possible for Europe to deny asylum claims and expedite deportations while being globally accepted as a human rights champion. This process also makes it possible for Europe to categorise turbulent contexts such as Afghanistan as a ‘safe country’, even at a time when the global refugee protection regime demands creative expansion. Ultimately, the politics of European migration policy illustrates the evolution of European Orientalist discourse – utilised in the past to legitimise colonisation and domination, now used to legitimise incarceration and deportation.
6
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.
Повний текст джерелаАнотація:
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.
7
Bourenane, Abderrahmene. "Authenticity and discourses in Aladdin (1992)." Journal of Arab & Muslim Media Research 13, no. 2 (September 1, 2020): 235–50. http://dx.doi.org/10.1386/jammr_00021_1.
Повний текст джерелаАнотація:
Since the first encounters between the East and the West, many Western artistic productions have been produced to introduce the Orient to the Occident. Antoine Galland’s translation of the oriental folkloric tales, known as One Thousand and One Nights marked a cultural transfer through introducing an exotic, colourful and adventurous, yet unsafe, life-threatening and mysterious image of the Orient. Scholars question the authenticity of the translation, and reject the true belonging of the tale of Aladdin’s Wonderful Lamp to the oriental cultural heritage suggesting its Western construction. This fabrication suggests the existence of several discourses that are to be unfolded with the critical discourse analysis of the pictorial and textual discourse of the tale and its several filmic adaptations. The tale was fully or partially adapted in several cinematographic productions during the last century. For example, while Aladin (1906) faithfully adapted part of the original tale, the 1992 version directed by Clements and Musker is a loosely inspiration perceived through an orientalist filter. The aim of this article is to investigate the authenticity and disclose the discourses concealed in Galland’s translation and its 1992 filmic adaptation, the critical discourse analysis in addition to Edward Saïd’s Orientalism provide the theoretical framework to analyse the excerpts from the translation and scenes from the film, in order to disclose the colonial, orientalist and feminist discourses they encapsulate.
8
Kazamias, Alexander. "Dependence and transposition: Orientalist representations of the Arabs in modern Greek culture." Journal of Greek Media & Culture 8, no. 2 (October 1, 2022): 161–84. http://dx.doi.org/10.1386/jgmc_00056_1.
Повний текст джерелаАнотація:
This article analyses Greek orientalism towards the Arabs from the end of the eighteenth to the late twentieth century. It examines an extensive body of texts, beginning with Adamantios Korais’ rallying call for Bonaparte’s invasion of Egypt and ending with the post-Suez attacks on Nasser’s anti-colonial policies by leading post-war Greek writers. The analysis approaches the representations of the Arabs as a branch of a wider Greek orientalist discourse that, for the most part, has focused historically on the Turks. In so doing, it conceptualizes Greek orientalism as partly a ‘borrowed construction’, internalized in Greek discourse from European colonial ideology, and partly as an articulation of what Edward Said has called an imperial ‘structure of feeling’, which in the case of Greece emanates from the irredentist/neo-Byzantine expansionist vision of Megali Idea. The analysis deploys the concepts of ‘internalized’ and ‘transposed orientalism’ to denote a process whereby a particular culture, like that of modern Greece, which is itself the object of western orientalist depiction, first embraces this demeaning image of itself and then, in an attempt to mitigate it, projects it in upon other neighbouring cultures that are perceived to be inferior to or less ‘westernized’ than its own. Finally, the article examines the role of Egyptian-Greek writers in the construction of this discourse as cultural mediators who, in contrast to other Greek thinkers and artists, had a direct experience of interacting with modern Arab culture.
9
Johnston, Andrew James. "Chaucer‘s Postcolonial Renaissance." Bulletin of the John Rylands Library 91, no. 2 (September 2015): 5–20. http://dx.doi.org/10.7227/bjrl.91.2.1.
Повний текст джерелаАнотація:
This article investigates how Chaucer‘s Knight‘s and Squire‘s tales critically engage with the Orientalist strategies buttressing contemporary Italian humanist discussions of visual art. Framed by references to crusading, the two tales enter into a dialogue focusing, in particular, on the relations between the classical, the scientific and the Oriental in trecento Italian discourses on painting and optics, discourses that are alluded to in the description of Theseus Theatre and the events that happen there. The Squire‘s Tale exhibits what one might call a strategic Orientalism designed to draw attention to the Orientalism implicit in his fathers narrative, a narrative that, for all its painstaking classicism, displays both remarkably Italianate and Orientalist features. Read in tandem, the two tales present a shrewd commentary on the exclusionary strategies inherent in the construction of new cultural identities, arguably making Chaucer the first postcolonial critic of the Renaissance.
10
Chagnon, Nicholas. "It’s a Problem of Culture (for Them): Orientalist Framing in News on Violence Against Women." Race and Justice 10, no. 4 (April 16, 2018): 480–500. http://dx.doi.org/10.1177/2153368718768374.
Повний текст джерелаАнотація:
This research examines chronological patterns in the social construction of violence against women in the United States and abroad as represented by coverage in the New York Times. It is found that while criminal justice–oriented discourse dominates coverage, the news is less often applying a social problem frame to violence against women occurring in the United States and increasingly linking such violence to culture when it happens in Islamic societies. Thus, coverage contributes to cultural acceptance of an Orientalist binary that juxtaposes “progressive” Western nations with “backward” Eastern ones. Such a finding is consistent with feminist scholarship on Orientalism and discourse surrounding violence against women. This article concludes by considering how such Orientalism serves contemporary neoliberal governmentality.
11
Gil-Bardají, Anna. "La construction sémiotique de l’altérité dans les péritextes de la traduction de Julián Ribera de « L’histoire de la conquête de l’Espagne » d’ibn al Qutiyya de Cordoue." FORUM / Revue internationale d’interprétation et de traduction / International Journal of Interpretation and Translation 7, no. 1 (April 1, 2009): 39–59. http://dx.doi.org/10.1075/forum.7.1.02gil.
Повний текст джерелаАнотація:
This article works from the premise that translation, given its hybrid nature, plays a decisive role in constructing discourses of otherness and identity. Orientalist translation is an excellent source for studying the discourse of otherness, while also providing a wealth of information of how “Self” is perceived and represented. In the case of Spanish orientalism, the construction of such discourses is particularly complex due to the nature of the topic under study: al-Andalus, the Arabic name given to those parts of the Iberian Peninsula governed by Muslims at various times in the period between 711 and 1492. According to Martínez Montávez, al-Andalus has always had two facets: the real and historical which ended in 1492, the other figurative and symbolic which has survived until today. This article analyses the peritexts in the translation of a famous Andalusian treatise on geography carried out by José Antonio Conde, one of the first prominent figures in Spanish Arabism. Our analysis applies the semiotic construction model of otherness proposed by Carbonell (2003 and 2004), a model which we have adapted to Foucault’s notions of discourse, discursive structure and statement (ennoncé) (1990 [1969], 2001 [1966], 2002 [1971]), Widdowson’s notions of text, context and pretext (2004) and Genette’s (1987) notion of peritext.
12
Lixl, Andreas, and Rolf G. Goebel. "Constructing China: Kafka's Orientalist Discourse." German Studies Review 22, no. 1 (February 1999): 128. http://dx.doi.org/10.2307/1431603.
Повний текст джерела
13
Kempf, Franz R., and Rolf J. Goebel. "Constructing China: Kafka's Orientalist Discourse." German Quarterly 72, no. 1 (1999): 97. http://dx.doi.org/10.2307/407921.
Повний текст джерела
14
Huang, Yunying. "On Sinofuturism." Screen Bodies 5, no. 2 (December 1, 2020): 46–62. http://dx.doi.org/10.3167/screen.2020.050205.
Повний текст джерелаАнотація:
Dominant design narratives about “the future” contain many contemporary manifestations of “orientalism” and Anti-Chineseness. In US discourse, Chinese people are often characterized as a single communist mass and the primary market for which this future is designed. By investigating the construction of modern Chinese pop culture in Chinese internet and artificial intelligence, and discussing different cultural expressions across urban, rural, and queer Chinese settings, I challenge external Eurocentric and orientalist perceptions of techno-culture in China, positing instead a view of Sinofuturism centered within contemporary Chinese contexts.
15
Putri, Alyssa Syahmina, and Herlin Putri Indah Destari. "On the Orientalism and Neo-Orientalism in Ayad Akhtar’s Disgraced: Analysis on the Dynamics of Amir and Emily’s Relationship." Jurnal Humaniora 31, no. 3 (December 2, 2019): 282. http://dx.doi.org/10.22146/jh.39065.
Повний текст джерелаАнотація:
This study analyses the three essential elements of the interracial relationship between Amir and Emily in Ayad Akhtar’s Pulitzer Prize-winning play, Disgraced. They are: Emily’s painting of Amir, her husband, in the style of Portrait of Juan de Pareja by Diego Velázquez; Emily’s White Saviour Complex; and the violence she suffered in the hands of Amir. The first two parts of the analysis will utilise the combination of Identity Construction theory by Stuart Hall, Edward Said’s Orientalism, and the post 9/11 discourse of neo-Orientalism. The last part of the analysis will foreground the entire elements by utilising Stuart Hall’s theory of Articulation. It will be proved that Amir’s violence is an act of retaliation towards Emily’s domination over the production of his identity through representation and her influence in his crucial decisions concerning his relationship with his family. Emily’s victimisation and the emphasis on Amir’s ‘tribalistic bond’ risk a reductionist neo-Orientalist reading of the text. By acknowledging Emily’s White Saviour Complex, the text can be read as a re-articulation of the neo-Orientalist stereotypes of ‘barbaric brown man’ and ‘free white woman.’
16
Çi̇çek, Nazan. "“Bulgarian Horrors” Revisited: the Many-Layered Manifestations of the Orientalist Discourse in Victorian Political Construction of the External, Intimate and Internal Other." Belleten 81, no. 291 (August 1, 2017): 525–68. http://dx.doi.org/10.37879/belleten.2017.525.
Повний текст джерелаАнотація:
This study largely drawing upon the established conceptual framework of Orientalism in Saidian terms shall analyse the British perceptions and representations of the Bulgarian Crisis of 1876, a salient feature of the Eastern Question, as they appeared in British parliamentary debates. It will also make occasional yet instructive references to the coverage of the Crisis as well as the image of the Ottoman Empire and the Balkans which were organic parts of the Crisis, in some influential periodicals of the era such as the Times and the Contemporary Review in order to better contextualize the debates in the parliament. The main point this article shall make is that the Bulgarian Crisis worked as a catalyst in reinforcing the hegemony of the Orientalist discourse in the political construction of the Ottoman Empire as an absolute external Other in Britain at the time. It shall also delve into the construction of the Balkans as an "intimate other" whose Oriental and European features were alternately accentuated during the Crisis with a view to enlist the British public in either supporting or denouncing the Bulgarian uprising. All in all, it will suggest that the Orientalist rhetoric was embedded at the very core of the Victorian British elites' cognitive map, and was also unsparingly employed in negating the domestic political opponents swamping them with negative Orientalist stereotypes.
17
ΓΑΖΗ, ΕΦΗ. "«ΟΡΙΕΝΤΑΛΙΣΜΟΣ». ΤΟ ΚΕΙΜΕΝΟ ΩΣ ΓΕΓΟΝΟΣ". Μνήμων 21 (1 січня 1999): 237. http://dx.doi.org/10.12681/mnimon.795.
Повний текст джерелаАнотація:
<p>Effie Gazi, «Orientalism». The «text» as «event».</p><p>This paper traces the impact of Edward Said's «Orientalism» on thesocial sciences in the twenty years that followed its first publication.Main emphasis is put on the analytical tools and interpretative strategiesgenerated through a critical reading of «Orientalism» by various disciplinesand fields. In this direction, four interlinked debates are identified:a) one focussing on the function of «Orientalism» as an heuristic toolrather than a general theory in order to overcome the reductionism inherentin holistic frameworks; b) a more or less orthodox marxist lineof argumentation emphasizing the need to move from the «representations» of non-western societies in the western imagination to a substantialstudy of those societies themselves with a particular interest in theirsocial stratification and class conflict rather than their «image»; c) adebate that prioritizes a reversed pattern of «Orientalism» arguing forthe use of the term «Occidentalism» and the need to identify the strategiesand concepts involved in the construction of the «West» ratherthan that of the «East» and d) the arguments produced within theframework of the «colonial discourse analysis» and more specifically the«Subaltern Studies Programme» that turn their interest in a furtherelaboration of the orientalist theme enriching particularly cultural analysiswith concepts such as hybridity, trans-culturation and ethnoorientalism.</p>
18
Zorgati, Ragnhild Johnsrud. "The Painter and the Princess: Constructing Feminism/Decentring Orientalism between Copenhagen, Istanbul, Cairo and Tunis." Cultural History 9, no. 1 (April 2020): 46–71. http://dx.doi.org/10.3366/cult.2020.0208.
Повний текст джерелаАнотація:
This article explores the encounters between a Polish-Danish painter and an Egyptian princess in the second part of the nineteenth century, at the junction of Orientalism, modernism and Islamic reformism. The painter Elisabeth Jerichau-Baumann is known for her Orientalist paintings and autobiographical writings, while Princess Nazli Fadhel was a hostess of influential intellectual salons in Cairo and Tunis and, as such, a contributor to the world of art, literature and politics. Jerichau-Baumann and Nazli Fadhel were both creative and controversial personalities engaged in the cultural and political debates of their time. They were outspoken and well-travelled, which challenged conventional gender roles. Based on Scandinavian, English, French and Arabic sources concerning Jerichau-Baumann and Nazli Fadhel's lives, this article argues that the activities of these two women are testament to the increasing international importance of feminist discourses in the late nineteenth century. Their encounter is emblematic of the rapidly expanding connections across cultural, linguistic, and religious boundaries that characterized the nineteenth-century world. It thus questions the binary constructions – the idea of the West/Europe and the Other – underlying the paradigm of Orientalism.
19
Goebel, Rolf J. "Constructing Chinese History: Kafka's and Dittmar's Orientalist Discourse." PMLA 108, no. 1 (January 1993): 59. http://dx.doi.org/10.2307/462852.
Повний текст джерела
20
Bischof, Karin, Florian Oberhuber, and Karin Stögner. "Gender-specific constructions of the ‘other religion’ in French and Austrian discourse on Turkey’s accession to the European Union." Journal of Language and Politics 9, no. 3 (November 1, 2010): 364–92. http://dx.doi.org/10.1075/jlp.9.3.02bis.
Повний текст джерелаАнотація:
This article presents results from a qualitative analysis of religious and gender-specific ‘othering’ in Austrian and French media discourse on Turkey’s accession to the EU (2004–2006). A typology of arguments justifying inclusion and exclusion of Turkey from Europe or the EU is presented, and gender-specific othering is placed in the context of differing national discourses about Europe and diverging visions of secularisation and citizenship. Secondly, various topoi of orientalism are reconstructed which play a crucial role in both national corpora, and it is shown how various historically shaped discourses of alterity intersect and produce gendered images of cultural and religious otherness.
21
Skeet, Charlotte Helen. "Orientalism in the European Court of Human Rights." Religion & Human Rights 14, no. 1 (March 27, 2019): 31–63. http://dx.doi.org/10.1163/18710328-13021145.
Повний текст джерелаАнотація:
Abstract This article provides an anti-Orientalist critique of jurisprudence within the European Court of Human Rights. Discussion is located in the context of the longstanding debate over what it is to be “European” and an awareness of how these wider discourses shape rights adjudication at national and intra-national levels in Europe. Argument draws on literature from post-colonial theorists, cultural studies, and feminist legal theory which identify and discuss “Orientalist” discourses to analyse the production of legal knowledge and jurisprudence from the European Court of Human Rights. The article argues that Orientalist discourses affect the ways that the Court constructs and positions both the claimant and the respondent state in human rights claims. These constructions influence cases involving Muslim claimants and have a particularly negative impact on the outcome of claims by visibly-Muslim women. The final part of the article suggests ways that these negative discourses and constructions can be countered.
22
Marandi, Seyed Mohammad, and Hossein Pirnajmuddin. "Constructing an Axis of Evil." American Journal of Islamic Social Sciences 26, no. 2 (April 1, 2009): 23–47. http://dx.doi.org/10.35632/ajiss.v26i2.377.
Повний текст джерелаАнотація:
A major phenomenon in recent decades within Orientalist discourse is the indigenous Orientalism that can be seen in the works of some scholars, writers, and thinkers. These writers are sometimes referred to as “captive minds,” “brown sahibs,” or what Malcolm X would call the “houseNegro.”1 Defined by their intellectual bondage and dependence on the West and, at times, likened to pop psychologists in their writings about the “natives,” their western counterparts believe them because, as native informants, they are seen to be in a position to produce authentic representations of the Oriental psyche. This paper offers a brief study of memoirs written by members of the Iranian diaspora in western countries over the past decade, particularly in the United States. Among these writers are Azar Nafisi, Marjane Satrapi, Roya Hakakian, Afshin Molavi, and Azadeh Moaveni, and others. A few books with thriller-like titles, such as Prisoner of Tehran (Marina Nemat: 2008) or Living in Hell (Ghazal Omid: 2005), will not be studied. In the eyes of many Iranian intellectuals, such writers are often viewed as examples of the Iranian intellectual comprador class or members of the gharbzadeh (a term made current by JalalAle-Ahmad, the Iranian critic and intellectual, that can be rendered in English as westernized, west-struck, or westomaniac), rather than as intellectuals.
23
Marandi, Seyed Mohammad, and Hossein Pirnajmuddin. "Constructing an Axis of Evil." American Journal of Islam and Society 26, no. 2 (April 1, 2009): 23–47. http://dx.doi.org/10.35632/ajis.v26i2.377.
Повний текст джерелаАнотація:
A major phenomenon in recent decades within Orientalist discourse is the indigenous Orientalism that can be seen in the works of some scholars, writers, and thinkers. These writers are sometimes referred to as “captive minds,” “brown sahibs,” or what Malcolm X would call the “houseNegro.”1 Defined by their intellectual bondage and dependence on the West and, at times, likened to pop psychologists in their writings about the “natives,” their western counterparts believe them because, as native informants, they are seen to be in a position to produce authentic representations of the Oriental psyche. This paper offers a brief study of memoirs written by members of the Iranian diaspora in western countries over the past decade, particularly in the United States. Among these writers are Azar Nafisi, Marjane Satrapi, Roya Hakakian, Afshin Molavi, and Azadeh Moaveni, and others. A few books with thriller-like titles, such as Prisoner of Tehran (Marina Nemat: 2008) or Living in Hell (Ghazal Omid: 2005), will not be studied. In the eyes of many Iranian intellectuals, such writers are often viewed as examples of the Iranian intellectual comprador class or members of the gharbzadeh (a term made current by JalalAle-Ahmad, the Iranian critic and intellectual, that can be rendered in English as westernized, west-struck, or westomaniac), rather than as intellectuals.
24
Culcasi, Karen. "Cartographically constructing Kurdistan within geopolitical and orientalist discourses." Political Geography 25, no. 6 (August 2006): 680–706. http://dx.doi.org/10.1016/j.polgeo.2006.05.008.
Повний текст джерела
25
Gil-Bardají, Anna. "Looking-glass game or the semiotics of otherness in Andalucía contra Berbería by Emilio García Gómez." Babel. Revue internationale de la traduction / International Journal of Translation 65, no. 3 (June 25, 2019): 374–98. http://dx.doi.org/10.1075/babel.00096.gil.
Повний текст джерелаАнотація:
Abstract This article analyses the semiotic construction of the Other in the peritexts of three Medieval Arabic chronicles from al-Andalus (the Arabic name for the Iberian Peninsula governed by Muslims from 711 to 1492), published under the title Andalucía contra Berbería by the outstanding Spanish Arabist Emilio García Gómez. Few studies have dealt, from a critical perspective, with the discourse (or discourses) concerning Arabic cultures and societies constructed by European academic Orientalism in general, or by the Spanish Arabism in particular. Assuming that translation, given its hybrid nature, plays a crucial role in the construction of othering discourses, this article attempts to analyse the identification and othering strategies used by García Gómez on the basis of a methodological approach that combines Genette’s notion of paratext (1987), the notions of text, context and pretext proposed by Widdowson (2004 and 2007) and the “Model of semiotic construction of the Other” developed by Carbonell (2003 and 2004), all within the general framework of Critical Discourse Analysis (CDA). The results of this analysis show a significant othering of Berber and/or African references. This is further reinforced by García Gómez’ identification with al-Andalus, which pivots between his own identification with the medieval authors of the three chronicles, and the parallels he establishes between medieval al-Andalus and the Spain of the first half of the 20th century.
26
Akabli, Jamal, and Chadi Chahdi. "Hollywood’s (Mis) Construction of Gender: The Aesthetics and Politics of Stigmatising Arab/Muslim Women." International Journal of Linguistics, Literature and Translation 5, no. 8 (August 1, 2022): 17–28. http://dx.doi.org/10.32996/ijllt.2022.5.8.3.
Повний текст джерелаАнотація:
The image of the Arab and Muslim woman, whether as sexually obsessed and oppressed or simply a backward terrorist invented and reinvented in the studios of Orientalist filmmakers, has been an object for decades (and hardly a subject) of imperial Orientalist discourse. From being depicted as repressed mysterious harems sexually outfoxing one another to gain the sheik’s attention to eroticised veiled belly dancers alluring the audience to eventually fanatical extremists threatening the United States, Arab and Muslim women’s representation reflects that Hollywood cinema had reached its sexist and racist height long before the September 11 attacks. By presenting them as voiceless and unable to speak for themselves, the entire industry not only undermine the efforts of female Arab and Muslim activists to achieve gender equality but also acts and reacts within a vicious hegemonic patriarchal discourse that hinders their progressive attempts to better their image.
27
NAS, Alparslan. "Imagining the Periphery: The Construction of Orientalist Discourse in Turkish Airlines Advertisements." Galatasaray Üniversitesi İleti-ş-im Dergisi, no. 24 (October 27, 2016): 145. http://dx.doi.org/10.16878/gsuilet.258975.
Повний текст джерела
28
Moumni, Omar. "The Anxieties of the Silent Colonial Discourse in the Sheik." MANUSYA 12, no. 4 (2009): 42–48. http://dx.doi.org/10.1163/26659077-01204004.
Повний текст джерелаАнотація:
In this paper I examine the Orientalist discourse of the silent movie The Sheik and its contribution to the cultural construction of the Western empire. I argue that despite the orientalizing representation of the Arab “other,” this discourse fails to complete its mission and hence problematizes the cultural identity of the sheik. The movie focuses on the sheik as a villainous Arab whose identity, as the film develops, is revealed to be of European origin. This hybridity problematizes the colonial identitarian discourse, reflects cultural anxieties intrinsic to the West and disrupts the colonial dream of conquering and dominating the “other.”
29
Paramita, I. Gusti Agung, Ida Bagus Gde Yudha Triguna, and I. Wayan Budi Utama. "Identity politics of Hindu society in Bali." International journal of social sciences 5, no. 4 (December 8, 2022): 316–24. http://dx.doi.org/10.21744/ijss.v5n4.2037.
Повний текст джерелаАнотація:
Balinese researchers such as Nordholt and Picard have extensively explored the discourse of identity formation in Balinese society from the colonial era to modern Bali. Picard, for example, considers Balinese identity to be formed through dialogic construction, namely the contact of Balinese people with their interlocutors (foreigners). But in its development, the Balinese try to construct their own identity according to the references given by the orientalists. In this study, it was found that there was a continuity of discourses with nuances of identity politics in Balinese society such as the emergence of discourse, kebalian, Ajeg Bali, efforts to legitimize Balinese language, script and traditional clothing in public spaces, and there was even a Balinese family planning movement as a counter movement against population control efforts through the national Family Planning (KB) program. The latest is the emergence of the Dresta Bali Hindu movement which seeks to restore the local Balinese variant of Hinduism. The novelty of this research is the argument that identity political discourse and movements in Balinese society are part of positioning, namely as a way for society or social groups to position or define themselves among external challenges.
30
Dyusekenev, Damir. "Transformation of Russian Orientalism in the Late Imperial and Early Soviet Works of A. Sorokin." Philology & Human, no. 2 (July 21, 2021): 126–33. http://dx.doi.org/10.14258/filichel(2021)2-11.
Повний текст джерелаАнотація:
The article describes the ways of Kazakh nomads’ representation in the late imperial and early Soviet works of A. Sorokin in the discourse of Russian orientalism. Within the framework of postcolonial research, the most essential features of Russian orientalism are shown, such as the romanticized image of the “children of the steppe” and the spiritual impoverishment of the “Russian man”, the opposition of modernity and naturalness, the City and the Steppe, where A. Sorokin's own author’s myth construction also plays an important role. It is argued that in the new realities of the early Soviet period, the images of Kazakhs and the steppe could not get rid of the stereotype of the exotic East, of the paradigm "friend or foe" and were still considered as a testing ground for approbation of the "civilizing mission", Soviet modernization, where the authors assigned themselves the role similar to the "enlightened European". The Russian orientalism artistic manifestations in the context of the concept of "Europe - Russia - Asia" in the texts of the early Soviet period confirm the fact that even outside the imperial paradigm, the basic strategies for inventing the steppe as the East are based on the discourse of Russian orientalism.
31
Thake, Conrad. "Envisioning the Orient: The New Muslim Cemetery in Malta." Muqarnas Online 33, no. 1 (November 14, 2016): 221–51. http://dx.doi.org/10.1163/22118993_03301p009.
Повний текст джерелаАнотація:
This paper analyzes a project for a new Muslim cemetery in Malta that was realized in 1873–74. It investigates the process of commissioning and implementing the project through an intricate set of relationships between the colonial authorities in Malta, then a British island-colony in the Mediterranean, and the Ottoman, Tunisian, and Moroccan authorities. It considers the key roles played by the various institutional agents and protagonists involved in conceptualizing and executing the project, from the Ottoman sultan Abdülaziz I, acting through his political and cultural interlocutor, the Ottoman consul Naoum Duhany, to Emanuele Luigi Galizia, the Maltese architect who designed the cemetery, and the British colonial authorities who permitted its construction. This paper also explores issues relating to the forms of neo-Ottoman architectural representation during the late nineteenth century, as it was actively promoted within a Western European cultural context and, in this case, on the peripheral edge, far removed from the traditional cosmopolitan urban centers. The Ottoman patronage of an overtly exotic and Orientalist building complex, “exported” to a British colonial outpost in the Mediterranean, gives rise to a series of political and ideological issues. This case study serves to provide broader and revisionary insights into the current discourse on Orientalism, not as a closed and binary system but rather as an open-ended and flexible form of artistic representation.
32
Prawadika Aji, Angga. "From Scorching Desert to Tropical Paradise: New Form of Video Game Orientalism in Far Cry 3." Jurnal Media dan Komunikasi Indonesia 2, no. 1 (March 30, 2021): 73. http://dx.doi.org/10.22146/jmki.60739.
Повний текст джерелаАнотація:
This paper provides an analysis of different form of orientalism found in the third title of the popular Far Cry game series. The open world system offered by Far Cry 3 brings a new nuance in the discourse of orientalism in video games, especially within the context of military shooter game. It provides both opportunities and challenges for developers to build ‘world’ as real as possible for players to explore. This construction process often reflects the orientalism practices shown by game developers in describing Eastern society and culture. Through a variety of activities such as hunting, exploring, sailing, and killing enemy forces, the player acts as a 'western mediator' who intepret the simulated Eastern world as a strange and mysterious territory.
33
Lambrev, Veselina, Bozhin Traykov, and Anna Kirova. "Constructing Roma students as ethnic ‘others’ through orientalist discourses in Bulgarian schools." International Studies in Sociology of Education 27, no. 1 (January 2, 2018): 23–41. http://dx.doi.org/10.1080/09620214.2018.1425894.
Повний текст джерела
34
Grey, Alexandra, and Gegentuul Baioud. "English as Eastern: Zhuang, Mongolian, Mandarin, and English in the linguistic orders of globalized China." International Journal of the Sociology of Language 2021, no. 271 (September 1, 2021): 35–64. http://dx.doi.org/10.1515/ijsl-2020-0040.
Повний текст джерелаАнотація:
Abstract Socially constructed and globally propagated East-West binaries have influenced language ideologies about English in the People’s Republic of China (PRC), but they are not hegemonic. This essay explores how East-West language ideologies are reformed in mergers with Mandarin-minority language ideologies. It discusses two separate but similar recent studies of minority language speakers and language ideologies in the PRC, respectively by Grey and Baioud. Each study reveals aspects of how Mandarin and English are being socially constructed as on the same side of a dichotomous and hierarchic linguistic and social order, in contradistinction to minority languages. The essay thus problematizes the construction of English as a Western language and Mandarin as an Eastern language; both in academic discourses and in wider social and political discourses. The essay uses Asif Agha’s theory of “enregisterment” to unify the points drawn from each study. It concludes that the language ideologies and practices/discourses under examination reproduce the displacement of a subaltern status; we describe this process as dynamic, internal Orientalism and “recursive” Orientalism, drawing on foundational theory of language ideologies. This essay paves the way for further studies of recursive Orientalism.
35
Lin, Grace Cheng-Ying Lin. "Chinese Identity Construction and Reconstruction as a Response to Pandemic Orientalism in Canada." British Journal of Chinese Studies 12, no. 1 (January 2022): 114–17. http://dx.doi.org/10.51661/bjocs.v12i1.180.
Повний текст джерелаАнотація:
During the COVID-19 pandemic, Chineseness has been embedded in a set of efficacious public health practices employed by China, Hong Kong and Taiwan to prevent virus spread. These measures were interpreted apprehensively by the West, including Canada, highlighting the knowledge hierarchies between the West (norm) and the East (other) as constructed by an Orientalist mindset. To Canadian Sinophone communities, these knowledge conflicts serve as a medium through which identity is constructed or deconstructed. Their trust in the public health measures has competed against other forces in political dynamics, which allowed them to generate a unique positionality to examine any given discourses, such as Chineseness and Canadianness.
36
Doğan, Setenay Nil. "From national humiliation to difference: The image of the Circassian beauty in the discourses of Circassian diaspora nationalists." New Perspectives on Turkey 42 (2010): 77–101. http://dx.doi.org/10.1017/s0896634600005586.
Повний текст джерелаАнотація:
AbstractThe Circassian Beauty, attributed to the women of the Caucasus, is a historical image of idealized feminine aesthetics that has prevailed in Orientalist literature, art and knowledge production as well as Turkish popular culture. This article argues that this image has been central to the gendered construction of diasporic identity among Circassian diaspora nationalists in Turkey. It aims to explore the multiple meanings attached to the image of the Circassian Beauty, and the ways in which these meanings are historically transformed in line with the political and historical transformations of the Circassian diaspora in Turkey.
37
Yucesoy, Hayrettin. "BETWEEN NATIONALISM AND THE SOCIAL SCIENCES: AN EXAMINATION OF MODERN SCHOLARSHIP ON THE 'ABBĀSID CIVIL WAR AND THE REIGN OF AL-MA'MŪN." Medieval Encounters 8, no. 1 (2002): 56–78. http://dx.doi.org/10.1163/157006702320365940.
Повний текст джерелаАнотація:
AbstractThis article attempts to examine the modern historical constructions of the 'Abbāsid Civil War, and the reign of the caliph al-Ma'mūn in the early ninth century C.E. This article argues that concepts such as nationalism, sectarianism, historical positivism, center-periphery relations, realpolitik and political pragmatism have created questionable categories into which this era is molded. However, such categories which draw their legitimacy from orientalist, nationalist and social-scientistic discourses reflect, despite their contributions to our knowledge and understanding, more accurately current models than the early Islamic era's own issues. This article hopes then to address the thorny issues of methodological consciousness and identity of the observer.
38
Arens, Katherine. "Rolf J. Goebel. Constructing China: Kafka's Orientalist Discourse. Columbia, S.C.: Camden House, 1997. Pp. 137. $54, £45." Austrian History Yearbook 32 (January 2001): 294–96. http://dx.doi.org/10.1017/s0067237800011462.
Повний текст джерела
39
Serkova, Vera. "Matrix of “Cultural Disadvantage”." Logos et Praxis, no. 3 (December 2020): 17–26. http://dx.doi.org/10.15688/lp.jvolsu.2020.3.2.
Повний текст джерелаАнотація:
The article analyzes the matrix as a special form of understanding and describing the phenomena of a foreign culture. The principles of the formation of ideas about the "cultural disadvantage" of Russians are analyzed. Over time, the "Western" discourse about Russia becomes more sophisticated and harsher; it can take the form of economic sanctions, political pressure, recommendations, and clothe itself in the form of "soft" and "hard" power. But its structure remains unchanged, which allows us to see the matrix basis of this kind of representations. The matrix construction is used as a set of initial assessments in the attitude of "cultural disadvantage". To analyze the matrix construction as an organization of ideas about a different culture, the authors of the 19th century Germaine de Stael and Astolphe de Custine are involved, who, to varying degrees, expressed their ideas about the "cultural disadvantage" of Russians. In modern discourse, this practice has found expression in the Eurocentric theoretical constructions of S. Huntington and L. Harrison. The contradiction between the Eurocentric thesis about the uniqueness of Western culture and tactical, pragmatic, applied programs of reforming and reformatting non-European cultures according to the European model is shown. The article analyzes the main points of criticism of Eurocentrism by E. Said in his concept of "orientalism". The concept of the "east", in a broad sense, is formed in the European tradition not as an alternative to the West, but as its invention, its quasi-object. "East" is a special tactic of opposing the "center" and the periphery, of historical progress beyond historical immobility. The East does not correlate with the usual scale of periodization of European culture. It always remains backward by definition, due to the absence of Western stages of development (the Enlightenment, as an option – the Renaissance, modernity, imperialism and similar historical periods).
40
Mukherjee, Amitrajeet. "Terror Recollected in Tranquility: The Oriental Gothic and the Sublime Imagination of Thomas De Quincey." International Journal of English and Comparative Literary Studies 2, no. 3 (April 22, 2021): 45–54. http://dx.doi.org/10.47631/ijecls.v2i3.221.
Повний текст джерелаАнотація:
This paper explores Thomas De Quincey’s seminal text Confessions of an English Opium Eater, examining the artistic vision of the writer and locating the author and his text within the context of the growing British Imperial project in the early 19th century. By locating the substance of his addiction, opium, within the economic, political, and cultural discourses that were developing in Britain at the time, this paper aims to deconstruct the ambivalent relationship that De Quincey, and by extension large segments of British society, had towards an imagined construction of the Orient. By analyzing the Gothic elements of De Quincey’s text, I argue that these images of the East are the signs of growing Orientalist discourse. They squarely locate Romantic tropes within the narrative of British Imperialism. In addition to exploring the fissured imagination of Asia that marks De Quincey’s work, this paper also briefly analyzes the psychological aspects of De Quincey’s contemplation of his addiction and presents a brief account of the role, opium played within the Romantic movement of the early 19th century. Through De Quincey’s opium-induced hallucinations, I attempt to analyze a mode of reflecting and presenting the sublime which was intrinsically linked to an imagined East that revisits the intersection of discourses of art, lived experiences, and the cultural and political anxieties of the era in which the primary text was produced to create a glimpse of the larger discursive function of De Quincey’s confessional memoir. This paper can thus be read as an intervention to re-engage with the links between Romantic aesthetic imaginations and the colonial enterprise of Empire building in the early 19th century.
41
Daulay, Resneri, and Tomi Arianto. "THE CONSTRUCTION OF POSTCOLONIAL DISCOURSE IN THE STORY ROBOHNYA SURAU KAMI BY A. A. NAVIS." IdeBahasa 2, no. 1 (June 23, 2020): 13–26. http://dx.doi.org/10.37296/idebahasa.v2i1.36.
Повний текст джерелаАнотація:
The story of Robohnya Surau Kami by A. A. Navis is an indirectly provocative work of fiction which arouse eastern society, represented in the life of Minangkabau people at that time, to realize their helplessness in order to take the initiative and express their silenced voices. This short story directs people to carry out a reformist movement in their constraints to the traditions they have lived for centuries because of colonialism. This short story was made in the 1990s where many Minangkabau Ulemas tended to focus more on education and intellectual activity rather than physical resistance. Orientalist discourse manifests itself as an influential system of ideas or as a network of various intellectual interests and meanings that are implied in various contextual, social, political, and constitutional of colonial hegemony. As alluded above, surau becomes a symbol of the institutions used by the colonial to facilitate the process of inculcating ideology and religion as the means of control in society. The result of this research represented that the construction of postcolonial discourse in the story Robohnya Surau Kami by AA. Navis reflected into the concept of demonization, dehumanization, western hegemonic. Paradigms that places eastern culture as old-fashioned, backward and stupidity are a construction to build demonization in the story. Thus, through the character of Ajo Sidi as an agent, the eastern people represented by the grandfathers are alienated, instigated, and subsequently experience a divided identity called by dehumanization. This demonization and dehumanization continued to be created and maintained by instilling hegemonic doctrines even without violence.
42
Ciecko, Anne. "Mary Hallock-Greenewalt's Spectral Middle East." Feminist Media Histories 3, no. 1 (January 1, 2017): 25–49. http://dx.doi.org/10.1525/fmh.2017.3.1.25.
Повний текст джерелаАнотація:
This essay dialogically examines materials from Mary Hallock-Greenewalt's largely self-curated and reflexively annotated archive, illuminating overlooked facets of her life and work, in particular her bicultural upbringing, elements of syncretism that inform her oeuvre, and her practices of self-mythologizing. The text is divided into interconnected sections that explore the following facets of the spectral Middle East in Hallock-Greenewalt's life and work: the remembrance of the Syrian mother, the activation of pervasive Orientalist discourses, genealogical expansions through the figure of Hallock-Greenewalt as mother-inventor, and archival interventions. It argues that her autobiographical writings engage her mythologized past in service of the construction of hagiographic narratives of female agency.
43
Kirk, Matthew D. "Gendering journalistic voices for gendered political violence? Agential representations of Palestinian female suicide bombers in UK broadcast news media." Northern Lights: Film & Media Studies Yearbook 19, no. 1 (June 1, 2021): 43–58. http://dx.doi.org/10.1386/nl_00022_1.
Повний текст джерелаАнотація:
In the late twentieth century, the rise of the female suicide bomber phenomenon was prevalent in Chechnya, Lebanon and Sri Lanka. Arguably, in terms of academic engagement and visibility within the wider public consciousness, the first wave of Palestinian female suicide bombers during the second intifada (2000‐05) encapsulates particular notoriety in relation to the perceived deviance of Palestinian female participation in political violence. Key to this construction is the role of news media as an agent of power. This article examines coverage of Palestinian female suicide bombers during the second intifada period within the scarcely examined medium of British terrestrial broadcast news media. This article determines the impact of individual journalists' gender in producing forms of discourse that delegitimize political agency. In particular, it shall establish if female journalistic voices are complicit in communicating intersectional gendered and Orientalist frameworks.
44
Bishop, Paul. "Book Reviews : Constructing China: Kafka's Orientalist Discourse. By Rolf J. Goebel. Columbia, SC: Camden House, 1997. Pp. 137. £45.00." Journal of European Studies 28, no. 1 (March 1998): 206–7. http://dx.doi.org/10.1177/004724419802800139.
Повний текст джерела
45
Bishop, Paul. "Book Reviews : Constructing China: Kafka's Orientalist Discourse. By Rolf J. Goebel. Columbia, SC: Camden House, 1997. Pp. 137. £45.00." Journal of European Studies 28, no. 109-110 (March 1998): 206–7. http://dx.doi.org/10.1177/004724419802810939.
Повний текст джерела
46
Abdul karim zamri, Norena, and ADAM Abdul Karim Zamri. "IN THE LENSE OF THE ODD: CONSTRUCTING THE OTHERNESS IN MALAYSIAN HISTORY." Asia Proceedings of Social Sciences 6, no. 1 (April 22, 2020): 84–88. http://dx.doi.org/10.31580/apss.v6i1.1271.
Повний текст джерелаАнотація:
This study provides an understanding of Otherness concept in contemporary social and cultural thought. It tries to delves on the many histories consumed by the Malaysian publics. It is based on the premised that historical knowledge of the nation is ethnicized. This study is aware that there is no official history of the nation. What has come to be known as the nation’s history evolved over space and has been accepted currently as mainstream history. By combining the fields of postcolonial theory and culture studies, it uses a theoretical framework that attaches contemporary cultural debates regarding the representation discourse with the colonial stereotypes and racialized imageries. Through the application of qualitative content analysis and quantitative analysis, the study strives to make a theoretical contribution and adding to the body of the knowledge. This study deduce with a review of different types of racial otherness in Sarawak, by highlighting Orientalism as a form of persistent that has been maintained by colonial binaries throughout the history of Malaysia.
47
Khrenov, Nikolai A. "The concept of the «Other» in the construction of civilizational identity." Verhnevolzhski Philological Bulletin 4, no. 27 (2021): 187–96. http://dx.doi.org/10.20323/2499-9679-2021-4-27-187-196.
Повний текст джерелаАнотація:
Being a part of a large-scale study, the article is devoted to the relationship between three civilizations, America, China, and Russia, at the turn of the XXth and XXIst centuries. The author focuses on civilization as the Other in the construction of civilizational identity. It has been noted that in forming and maintaining civilizational identity the Other turns out to be not only irremovable, but also unavoidable. Moreover, the presence of the Other is a condition for constructing civilizational identity. Besides, it does not matter whether this Other acts as a friend or an enemy. There can be many variants here. Proving this thesis, the author turns to the research of the American philosopher E. Said who argues that the image of the East has been shaped by the West. E. Said calls this image an «Orientalist discourse» constructed and implanted in the minds of other peoples, including eastern peoples, in order to subordinate them to the interests of the West. This identity, attributed to the East which, allegedly, is at a low level of development compared to the West, turned out to be an expression of the West's imperial complex. The «Orientalist discourse» created by the West did not go away with the collapse of empires in the XX century, but was picked up by America. The main purpose of this article is to show that a similar mechanism underlies the construction of Russia's identity. From the point of view of the West, Russia still belongs to the East. Or at least closer to the East than to the West, which is impossible not to be surprised at, because since Peter the Great, Russia has accelerated through all stages of Westernization, establishing itself as a pro-Western civilization. However, the Russian revolution demonstrated that it, among other things, destroyed the image of Russia as a missionary instilling Western attitudes in the minds of eastern peoples, an image created by the West. In the course of the XX century, a world-wide chain reaction of liberating nations, formerly oppressed by the West and now gaining freedom, became possible. The article also raises the question of external and internal factors, particularly national mentality, in shaping identity. The article considers the problem of mentality and, in particular, such a feature of this mentality as messiahship or the belief of the nation in their uniqueness among other nations. On the basis of the opinions of V. Rozanov, the author states that in the world history, there are peoples with inherent and pronounced messiahship and peoples who do not have this complex. So, it is argued that messiahship is inherent in Americans, which of course complicates America's relationship with other civilizations. The article also continues to discuss the means to build the identity of the nation. The author considers art and, in particular, the cinema as such means.
48
Bardají, Anna Gil. "Academic discourse and translation from Arabic." Babel. Revue internationale de la traduction / International Journal of Translation 55, no. 4 (December 15, 2009): 381–93. http://dx.doi.org/10.1075/babel.55.4.05gil.
Повний текст джерелаАнотація:
Translation, like any other mechanism of text production, has the intrinsic potential of both producing and reinforcing a specific discourse. In spite of the never-ending debate about the discursive character of academic knowledge and Edward Said’s particular interpretation of Foucault in Orientalism, it is difficult to deny that for a long time many European universities have fostered some of the most important misconceptions about Arab culture(s). In this kind of academic discourse, translation plays a central role. Translated texts are one step further than those texts written about the other, for they are themselves the other (or at least a part of it). We are indebted to countless generations of scholars responsible for most translations from Arabic. Nevertheless, the time has come to ask ourselves some important questions. Which texts have been translated from Arabic by European scholars and why? Which criteria have been used to translate these texts instead of others? What has been the influence of these translations on the target culture? Which representations of Arab culture can we find in these translations and their paratexts (introductions, forewords, reviews, footnotes, etc.)? Arabic studies in Spain have been reviewed by J. T. Monroe, Manzanares de Cirre, López García, etc., yet none of them have approached directly the problem of translation or its implications for the construction of a specific canon. In Spain, this canon has been restricted to the Andalusian heritage for a long time (especially in the fields of history, philosophy, theology, sciences and poetry) and to some universal works, such as The Arabian Nights, and has only opened itself to other spheres of the Arab culture in the last decades. My aim in this paper is to present, from a critical perspective, some of the results of my analysis of a corpus of translations from Arabic — carried out by an eminent Spanish Arabist — and to use these results to understand how translation has helped to construct a specific academic discourse in Spain about Arab culture and particularly about al-Andalus.
49
MEHAN, Asma. "“TABULA RASA” PLANNING: CREATIVE DESTRUCTION AND BUILDING A NEW URBAN IDENTITY IN TEHRAN." JOURNAL OF ARCHITECTURE AND URBANISM 41, no. 3 (September 19, 2017): 210–20. http://dx.doi.org/10.3846/20297955.2017.1355277.
Повний текст джерелаАнотація:
The concept of Tabula Rasa, as a desire for sweeping renewal and creating a potential site for the construction of utopian dreams is presupposition of Modern Architecture. Starting from the middle of the 19th century to the first half of the 20th century, Iranian urban and architectural history has been integrated with modernization, and western-influenced modernity. The case of Tehran as the Middle Eastern political capital is the main scene for the manifestation of modernity within it’s urban projects that was associated with several changes to the social, political and spatial structure of the city. In this regard, the strategy of Tabula Rasa as a utopian blank slate upon which a new Iran could be conceived “over again” – was the dominant strategy of modernization during First Pahlavi era (1925–1941). This article explores the very concept of constructing a new image of Tehran through the processes of autocratic modernism and orientalist historicism that also influenced the discourse of national identity during First Pahlavi era.
50
McKenna, Steve. "A critical analysis of North American business leaders’ neocolonial discourse: global fears and local consequences." Organization 18, no. 3 (May 2011): 387–406. http://dx.doi.org/10.1177/1350508411398728.
Повний текст джерелаАнотація:
Using a postcolonial analytic frame and critique this article investigates the nature of the discourse used by 24 North American business leaders to describe, understand and make sense of the economic development of China and India and contemporary international encounters. In particular the article investigates how business leaders discursively characterize this ‘threat’, how they (re)present China and India and, how they discursively construct the requirements of a response to this ‘threat’. An analysis of the interviews indicates the persistence of the discourse of (neo)colonialism (Orientalism) in the construction of the Other within the context of a view of China and India as developing and progressing towards a North American ideal. Despite this, North American business leaders also show ambivalence and uncertainty towards China and India. On the one hand they laud their success while damning them for their apparently exploitative social, economic and workplace systems and practices. Moreover, while they promote a Western development discourse concerning China and India, North American business leaders recognize that China and India are becoming centres of global economic power that are increasingly challenging the global hegemony of the United States. The article ends with a conclusion on the contribution of the article and in particular points to the value of Bhabha’s notion of the in-between’ spaces as a way forward for understanding developments in the global business environment.