By François Pouillion, Jean-claude Vatin
The controversy on Orientalism started a few fifty years in the past within the wake of decolonization. whereas first and foremost thought of a turning aspect, Edward Said’s Orientalism (1978) was once in reality 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 contemporary try to develop the controversy, the papers gathered during this quantity, provided at quite a few seminars and a world symposium held in Paris in 2010-2011, seriously research even if Orientalism, as wisdom and as artistic expression, was once in truth essentially subservient to Western domination.
By elevating new concerns, the papers shift the point of interest from the guts to the peripheries, therefore studying the effect on neighborhood societies of an incredible highbrow and institutional move that inevitably replaced not just their global, however the ways that they represented their international. global 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 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 used to be a hegemonic discourse for his or her personal reasons. What emerges is a brand new panorama during which to situate learn on non-Western cultures and societies, and a road-map prime readers past the restrictive dichotomy of a war of words among West and East.
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Additional info for After Orientalism: Critical Perspectives on Western Agency and Eastern Re-Appropriations
As already noted, Edward William Lane was not part of any academic establishment. His Arabic-English Lexicon, the most important such dictionary to be published in the nineteenth century, could never have been published without the friendly interest and financial subsidies of Algernon Percy, Lord Prudhoe, later the Duke of Newcastle. Lane acknowledged this in the dictionary’s introduction where he described Percy as ‘the originator of this work, and its constant and main supporter’. The Duke was also an important sponsor of Egyptology and a collector of ancient Egyptian artefacts.
As Dennison Ross, (a student of Schefer’s and later the first Director of London University’s School of Oriental Studies) wrote of him, he ‘was not only a the real discourses of orientalism 27 very fine scholar, but also a grand seigneur, a man of considerable wealth. I once visited him in his lovely château at Chambéry’. Examples of the contribution made by wealthy aristocrats, usually amateurs, to scholarly Orientalism would be easy to multiply. Really grand Orientalists who were not of aristocratic origin might be coopted into the elite, as was the case with Silvestre de Sacy who received a dukedom and Hamilton Gibb who was knighted.
Until the twentieth century, Orientalist publications, with their expensive typefaces and restricted readerships, were rarely funded by universities. Instead they owed almost everything to aristocratic and episcopal patronage. Such figures as Archbishop Laud, Bishop Lancelot Andrewes and Sir Henry Saville played a benevolent role in the development of Arabic studies in seventeenthcentury England. As already noted, Edward William Lane was not part of any academic establishment. His Arabic-English Lexicon, the most important such dictionary to be published in the nineteenth century, could never have been published without the friendly interest and financial subsidies of Algernon Percy, Lord Prudhoe, later the Duke of Newcastle.