A groundbreaking critique of the West's historical, cultural, and political perceptions of the East that is—three decades after its first publication—one of the most important books written about our divided world. "Intellectual history on a high order ... and very exciting." —The New York Times In this wide-ranging, intellectually vigorous study, Said traces the origins of "orientalism" to the centuries-long period during which Europe dominated the Middle and Near East and, from its position of power, defined "the orient" simply as "other than" the occident. This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding.
This volume explores various new forms, objects and modes of circulation that sustain this renovated form of Orientalism in South Asian culture. The contributors identify and engage with pressing recent debates about postcolonial South Asian identity politics, discussing a range of different texts and films such as The White Tiger, Bride & Prejudice and Kama Sutra: A Tale of Love.
Orientalism refers to the imitation of aspects of Eastern cultures in the West, and was devised in order to have authority over the Orient. The concept of Re-Orientalism maintains the divide between the Orient and the West. However, where Orientalism is based on how the West constructs the East, Re-Orientalism is grounded on how the cultural East comes to terms with an orientalised East. This book explores various new forms, objects and modes of circulation that sustain this renovated form of Orientalism in South Asian culture. The contributors identify and engage with recent debates about postcolonial South Asian identity politics, discussing a range of different texts and films such as The White Tiger, Bride & Prejudice and Kama Sutra: A Tale of Love. Providing new theoretical insights from the areas of literature, film studies and cultural and discourse analysis, this book is an stimulating read for students and scholars interested in South Asian culture, postcolonial studies and identity politics.
Since Edward Said’s foundational work, Orientalism has been singled out for critique as the quintessential example of Western intellectuals’ collaboration with oppression. Controversies over the imbrications of knowledge and power and the complicity of Orientalism in the larger project of colonialism have been waged among generations of scholars. But has Orientalism come to stand in for all of the sins of European modernity, at the cost of neglecting the complicity of the rest of the academic disciplines? In this landmark theoretical investigation, Wael B. Hallaq reevaluates and deepens the critique of Orientalism in order to deploy it for rethinking the foundations of the modern project. Refusing to isolate or scapegoat Orientalism, Restating Orientalism extends the critique to other fields, from law, philosophy, and scientific inquiry to core ideas of academic thought such as sovereignty and the self. Hallaq traces their involvement in colonialism, mass annihilation, and systematic destruction of the natural world, interrogating and historicizing the set of causes that permitted modernity to wed knowledge to power. Restating Orientalism offers a bold rethinking of the theory of the author, the concept of sovereignty, and the place of the secular Western self in the modern project, reopening the problem of power and knowledge to an ethical critique and ultimately theorizing an exit from modernity’s predicaments. A remarkably ambitious attempt to overturn the foundations of a wide range of academic disciplines while also drawing on the best they have to offer, Restating Orientalism exposes the depth of academia’s lethal complicity in modern forms of capitalism, colonialism, and hegemonic power.
Acknowledging the significance of Edward Said’s Orientalism for contemporary discourse, the contributors to this volume deconstruct, rearrange, and challenge elements of his thesis, looking at the new conditions and opportunities offered by globalization. What can a renewed or reconceptualized Orientalism teach us about the force and limits of our racial imaginary, specifically in relation to various national contexts? In what ways, for example, considering our greater cross-cultural interaction, have clichés and stereotypes undergone a metamorphosis in contemporary societies and cultures? Theoretically, and empirically, this book offers an expansive range of contexts, comprising the insights, analytical positions, and perspectives of a transnational team of scholars of comparative literature and literary and cultural studies based in Australia, Hong Kong, Japan, Malaysia, USA, Singapore, Taiwan, and Turkey. Working with, through and beyond Orientalism, they examine a variety of cultural texts, including the novel, short story, poetry, film, graphic memoir, social thought, and life writing. Making connections across centuries and continents, they articulate cultural representation and discourse through multiple approaches including critical content analysis, historical contextualization, postcolonial theory, gender theory, performativity, intertextuality, and intersectionality. Given its unique approach, this book will be essential reading for scholars of literary theory, film studies and Asian studies, as well as for those with a general interest in postcolonial literature and film.
Between 1750 and 1857, westward-bound Central and South Asian travelers connected imperial Britain to Persian Indo-Eurasia by performing queer masculinities.
Edward Said’s Orientalism is a masterclass in the art of interpretation wedded to close analysis. Interpretation is characterized by close attention to the meanings of terms, by clarifying, questioning definitions, and positing clear definitions. Combined with one of the main sub-skills of analysis, drawing inferences and finding implicit reasons and assumptions in arguments, interpretation becomes a powerful tool for critical thought. In Orientalism, the theorist, critic and cultural historian Edward Said uses interpretation and analysis to closely examine Western representations of the “Orient” and ask what they are really doing, and why. One of his central arguments is that Western representations of the East and Middle East persistently define it as “other”, setting it up in opposition to the West. Through careful analysis of a range of texts and other materials, Said shows that implicit assumptions about the “Orient’s” otherness underlie much Western thought and writing about it. Clarifying consistently the differences between the real-world East and the constructed ideas of the “Orient”, Said’s interpretative skills power his analysis, and provide the basis for an argument that has proven hugely influential in literary criticism, philosophy, and even politics.
Reforming Modernity is a sweeping intellectual history and philosophical reflection built around the work of the Morocco-based philosopher Abdurrahman Taha, one of the most significant philosophers in the Islamic world since the colonial era. Wael B. Hallaq contends that Taha is at the forefront of forging a new, non-Western-centric philosophical tradition. He explores how Taha’s philosophical project sheds light on recent intellectual currents in the Islamic world and puts forth a formidable critique of Western and Islamic modernities. Hallaq argues that Taha’s project departs from—but leaves behind—the epistemological grounds in which most modern Muslim intellectuals have anchored their programs. Taha systematically rejects the modes of thought that have dominated the Muslim intellectual scene since the beginning of the twentieth century—nationalism, Marxism, secularism, political Islamism, and liberalism. Instead, he provides alternative ways of thinking, forcefully and virtuosically developing an ethical system with a view toward reforming existing modernities. Hallaq analyzes the ethical thread that runs throughout Taha’s oeuvre, illuminating how Taha weaves it into a discursive engagement with the central questions that plague modernity in both the West and the Muslim world. The first introduction to Taha’s ethical philosophy for Western audiences, Reforming Modernity presents his complex thought in an accessible way while engaging with it critically. Hallaq’s conversation with Taha’s work both proffers a cogent critique of modernity and points toward answers for its endemic and seemingly insoluble problems.
Taking the influential work of Arthur Huff Fauset as a starting point to break down the false dichotomy that exists between mainstream and marginal, a new generation of scholars offers fresh ideas for understanding the religious expressions of African Americans in the United States. Fauset's 1944 classic, Black Gods of the Metropolis, launched original methods and theories for thinking about African American religions as modern, cosmopolitan, and democratic. The essays in this collection show the diversity of African American religion in the wake of the Great Migration and consider the full field of African American religion from Pentecostalism to Black Judaism, Black Islam, and Father Divine's Peace Mission Movement. As a whole, they create a dynamic, humanistic, and thoroughly interdisciplinary understanding of African American religious history and life. This book is essential reading for anyone who studies the African American experience.