By François Pouillion, Jean-claude Vatin
The talk on Orientalism started a few fifty years in the past within the wake of decolonization. whereas at first thought of a turning element, Edward Said’s Orientalism (1978) used to be in truth a part of a bigger educational activity – the political critique of “colonial technology” – that had already considerably impacted the arts and social sciences. In a up to date try and develop the controversy, the papers gathered during this quantity, provided at a number of seminars and a world symposium held in Paris in 2010-2011, significantly study even if Orientalism, as wisdom and as inventive expression, was once in truth essentially subservient to Western domination.
By elevating new matters, the papers shift the point of interest from the heart to the peripheries, therefore reading the effect on neighborhood societies of an incredible highbrow and institutional flow that unavoidably replaced not just their international, however the ways that they represented their international. global background, which assumes a plurality of views, leads us to monitor that the Saidian critique applies to powers except Western ecu 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 great accumulation of information and representations inherited from earlier 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 study on non-Western cultures and societies, and a road-map major readers past the restrictive dichotomy of a disagreement among West and East.
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Extra info for After Orientalism: Critical Perspectives on Western Agency and Eastern Re-Appropriations
The issue of the relationship between theory and practice, which has since become central in the Western study of Islamic law, originated in these scholarly and political debates of the nineteenth century. The beginnings of the study of Islamic law in the Netherlands, which were closely linked to the colonisation of Indonesia, especially of the islands of Java and Sumatra, offer a telling example of the early entanglement of scholarly and practical questions. Until the departure of the British in 1814, Dutch civil servants were hardly involved in the administration of local communities.
He was, as it were, employed to take Sir Thomas’s holiday snaps (and perhaps the job drove him mad). John Frederick Lewis travelled for a time in the entourage of Viscount Castlereagh. Dauzats served as lithographer to the expedition of Baron Taylor in 1830. A year later the painter Marilhat travelled with the expedition of Baron Charles von Hügel. And so on. Naturally the tastes of the social elite fed into the subject matter of Orientalist painting. The market wanted pictures of horses. As Charles Newton has observed, it “is difficult to understand now in the age of the internal combustion-engine, the sheer pervasiveness of hippomania”.
For emerging nations history books are the least digestible texts, as they are very likely to be run through with colonial ideology. Anthropological worls raise the same issue, but several interpretive levels can be found within them: all texts mentioning collections of objects that can be made into heritage will readily be reused, though what is “imperial” in them may be discarded in the reconstruction process. The original editions of Prosper Ricard’s Corpus des Tapis Marocains28 and Baron d’Erlanger’s Musique Arabe29 are currently being republished as is.