By François Pouillion, Jean-claude Vatin
The talk on Orientalism started a few fifty years in the past within the wake of decolonization. whereas first and foremost thought of a turning element, Edward Said’s Orientalism (1978) was once in truth a part of a bigger educational undertaking – the political critique of “colonial technology” – that had already considerably impacted the arts and social sciences. In a up to date try and increase the talk, the papers amassed during this quantity, provided at numerous seminars and a global symposium held in Paris in 2010-2011, significantly learn even if Orientalism, as wisdom and as artistic expression, used to be actually essentially subservient to Western domination.
By elevating new matters, the papers shift the point of interest from the heart to the peripheries, hence interpreting the influence on neighborhood societies of a big highbrow and institutional flow that inevitably replaced not just their global, however the ways that they represented their international. global heritage, which assumes a plurality of views, leads us to monitor that the Saidian critique applies to powers except Western eu ones — 3 case reports are thought of right here: 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 large accumulation of information and representations inherited from past colonial regimes for the sake of nationwide id, in addition to how students swap and adapt what was a hegemonic discourse for his or her personal reasons. What emerges is a brand new panorama within which to situate learn 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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Extra resources for After Orientalism: Critical Perspectives on Western Agency and Eastern Re-Appropriations
Herder was the writer that Renan engaged with most intensely. Another reason for Germany’s lead in the obscure territories of Orientalism was the universities’ practice of allowing unpaid Privatdozenten to offer specialised courses on any subject they chose. It is part of their deformation professionelle that academics today should exaggerate the importance of academia in the past. By the late eighteenth century France had twenty-four universities, but England just had Oxford and Cambridge. ) Although the universities of Leiden and Oxford had made important contributions to the development of scholarly Orientalism in the seventeenth century (think of Pococke, Scaliger and Erpenius), that efflorescence was not sustained and thereafter the contribution of universities only slowly became important in the nineteenth century.
It is understandable that Said did not feel qualified to discuss Orientalism more broadly and analyse Egyptology, Hebrew studies, Persian studies, Turkish studies, Sanskrit studies and Sinology, as well as the broader range of western cultural responses to the Orient. The paragon who could tackle all this has not yet been born. But even the faintest awareness of how Sanskrit studies or Sinology evolved might have given Said pause. Bonaparte’s invasion of Egypt in 1798 may or may not have been a watershed in the western study of Arabs and Islam.
Romantic legal philosophy, expressed by for example Von Savigny, held that nations were considered to find their expression in their law. In turn, legal positivism was used to understand normativity in Muslim societies, which led to obfuscating the differences between the European and Muslim systems and benefitted the imposition of the European conception of norms as law. This “epistemic violence” expressed itself in the introduction of new analytical categories, such as “personal status,” “criminal law,” and “public law” versus “private law,” which were until then unknown to Islamic scholars.
After Orientalism: Critical Perspectives on Western Agency and Eastern Re-Appropriations by François Pouillion, Jean-claude Vatin