After Orientalism: Critical Perspectives on Western Agency by François Pouillion, Jean-claude Vatin

By François Pouillion, Jean-claude Vatin

The controversy on Orientalism begun a few fifty years in the past within the wake of decolonization. whereas at first thought of a turning aspect, Edward Said’s Orientalism (1978) was once in truth a part of a bigger educational recreation – the political critique of “colonial technology” – that had already considerably impacted the arts and social sciences. In a contemporary try and increase the talk, the papers accrued during this quantity, provided at numerous seminars and a global symposium held in Paris in 2010-2011, severely research even if Orientalism, as wisdom and as inventive expression, used to be in truth essentially subservient to Western domination.

By elevating new matters, the papers shift the focal point from the heart to the peripheries, hence reading the effect on neighborhood societies of a big highbrow and institutional stream that unavoidably replaced not just their global, however the ways that they represented their international. international historical past, which assumes a plurality of views, leads us to monitor that the Saidian critique applies to powers except Western eu ones — 3 case experiences are thought of the following: the Ottoman, Russian (and Soviet), and chinese language empires.

Other essays during this quantity continue to investigate how post-independence states have made use of the great accumulation of information and representations inherited from earlier colonial regimes for the sake of nationwide identification, in addition to how students swap and adapt what used to be a hegemonic discourse for his or her personal reasons. What emerges is a brand new panorama within which to situate study on non-Western cultures and societies, and a road-map best readers past the restrictive dichotomy of a war of words among West and East.

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By François Pouillion, Jean-claude Vatin

The controversy on Orientalism begun a few fifty years in the past within the wake of decolonization. whereas at first thought of a turning aspect, Edward Said’s Orientalism (1978) was once in truth a part of a bigger educational recreation – the political critique of “colonial technology” – that had already considerably impacted the arts and social sciences. In a contemporary try and increase the talk, the papers accrued during this quantity, provided at numerous seminars and a global symposium held in Paris in 2010-2011, severely research even if Orientalism, as wisdom and as inventive expression, used to be in truth essentially subservient to Western domination.

By elevating new matters, the papers shift the focal point from the heart to the peripheries, hence reading the effect on neighborhood societies of a big highbrow and institutional stream that unavoidably replaced not just their global, however the ways that they represented their international. international historical past, which assumes a plurality of views, leads us to monitor that the Saidian critique applies to powers except Western eu ones — 3 case experiences are thought of the following: the Ottoman, Russian (and Soviet), and chinese language empires.

Other essays during this quantity continue to investigate how post-independence states have made use of the great accumulation of information and representations inherited from earlier colonial regimes for the sake of nationwide identification, in addition to how students swap and adapt what used to be a hegemonic discourse for his or her personal reasons. What emerges is a brand new panorama within which to situate study on non-Western cultures and societies, and a road-map best readers past the restrictive dichotomy of a war of words among West and East.

Show description

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Gestión colonial e identidades (Madrid: Consejo Superior de Inestigaciones Científicas, 2002), 307–337. Kemper offers a history of Russian Orientalism, especially concerning the relation between Islam and local customs: Michael Kemper, ‘ʿAdat against Shariʿa: Russian Approaches toward Daghestani “Customary Law” in the 19th Century’, Ab Imperio 3 (2005): 147–174. J. Brill, 1989), 230–249. 7 Albert Meursinge, Handboek van het Mohammedaansche regt, in de Maleische taal; naar oorspronkelijke, Maleische en Arabische, werken van Mohammedaansche regtsgeleerden bewerkt door … (Amsterdam: Johannes Müller, 1844).

Gestión colonial e identidades (Madrid: Consejo Superior de Inestigaciones Científicas, 2002), 307–337. Kemper offers a history of Russian Orientalism, especially concerning the relation between Islam and local customs: Michael Kemper, ‘ʿAdat against Shariʿa: Russian Approaches toward Daghestani “Customary Law” in the 19th Century’, Ab Imperio 3 (2005): 147–174. J. Brill, 1989), 230–249. 7 Albert Meursinge, Handboek van het Mohammedaansche regt, in de Maleische taal; naar oorspronkelijke, Maleische en Arabische, werken van Mohammedaansche regtsgeleerden bewerkt door … (Amsterdam: Johannes Müller, 1844).

The primacy of Latin, as well as the importance of Greek, had all sorts of implications and symptoms. Since it was an international language, it was easy for Danes, Dutchmen, Russians and Spaniards to make contributions in the field. The Dutch went so far as to take Latin names: Epenius, Golius, Raphaelengius. Furthermore, when scholars began to compile the first grammars of the Arabic language they tended to try to model their works inappropriately upon Latin grammars. Historians who studied the rise and fall of the Arab Caliphate tended to model their narratives upon that of Gibbon in his Rise and Fall of the Roman Empire.

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