By François Pouillion, Jean-claude Vatin
The controversy on Orientalism all 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 actually a part of a bigger educational exercise – 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 accumulated during this quantity, provided at numerous seminars and a global symposium held in Paris in 2010-2011, severely learn no matter if Orientalism, as wisdom and as artistic 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 influence on neighborhood societies of a big highbrow and institutional flow that unavoidably replaced not just their global, however the ways that they represented their international. international heritage, which assumes a plurality of views, leads us to monitor that the Saidian critique applies to powers except Western ecu ones — 3 case experiences are thought of right here: the Ottoman, Russian (and Soviet), and chinese language empires.
Other essays during this quantity continue to research 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 switch and adapt what was a hegemonic discourse for his or her personal reasons. What emerges is a brand new panorama during which to situate examine on non-Western cultures and societies, and a road-map best readers past the restrictive dichotomy of a disagreement among West and East.
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Extra resources for After Orientalism: Critical Perspectives on Western Agency and Eastern Re-Appropriations
This process of knowledge formation meant imposing Western concepts such as “law” on alternative understandings of normativity and social order. 1 Unlike Bontems (Claude Bontems, ‘L’invention du droit musulman algérien à l’époque coloniale (xixe siècle). Une approche anthropologique’, in Yadh Benachour, Jean-Robert Henry & Rostane Mehdi (eds), Le débat juridique au Maghreb. De l’étatisme à l’Etat de droit. 1163/9789004282537_004 32 buskens and dupret In this short essay we investigate the history of this scholarly and political concept by analysing some examples taken from the Dutch and French traditions of the study of Islamic law, and from the post-colonial teaching and legal practices in some Muslim societies.
Brill, 1923–1927), especially volume iv; Christiaan Snouck Hurgronje, Œuvres choisies de C. -H. Bousquet et J. J. F. ), Van Vollenhoven on Indonesian Adat Law. Selections from Het Adatrecht van Nederlandsch-Indië (Volume i, 1918; Volume ii, 1931) (The Hague: Martinus Nijhoff, 1981), 262–265. On the doctrine of adatrecht see Peter Burns, The Leiden Legacy. Concepts of Law in Indonesia (Leiden: kitlv Press, 2004). the invention of islamic law 35 synthesis and in separate studies. Through these collections and analytical restatements these scholars transformed local customs (adat) into customary law (adatrecht), for which they claimed a normative authority comparable to Dutch codified law.
Another reason for the pre-eminence of German universities in Oriental studies was their embrace of philology. Philology was an exciting, cutting-edge science in the eighteenth and nineteenth centuries. Among other things, it was seen as a tool for discovering how men lived and thought even in the centuries before recorded history. Philology was the exciting cutting edge science. Very few British scholars had had philological training and most of the few that did had acquired that training in Germany.
After Orientalism: Critical Perspectives on Western Agency and Eastern Re-Appropriations by François Pouillion, Jean-claude Vatin