perspective in an attempt to comment on its Oriental matters. A large corpus of criticism dealing with aspects of Elizabethan Orientalism has been produced in the context of the tension between the Ottomans and the West, Islamophobia and the bitter memories of
A Postcolonial Study of the Appropriation of Arabic/Islamic Allusions and Matters in the Bard’s Oeuvre
Mahmoud F. Al-Shetawi
Asian Arts, Soft Diplomacy, and New Zealand Cultural Nationalism—The Loan Exhibition of Oriental Art, Christchurch, 1935
James Beattie and Louise Stevenson
's 4 April 1935 issue, which announced the formation of a committee to arrange for “an exhibition of Ancient and Oriental art to be held in the Art Gallery … to help the funds of the Young Women's Christian Association” ( Anon. 1935j: 2 ). Amid a sea of
Shireen H. Alkurdi, Awfa Hussein Al-Doory, and Mahmoud F. Al-Shetawi
's theories in depth and without highlighting the recurrent references to Arabs and the East in his work and the significance of these references. Arabs and Arab Culture in Brand and Peer Gynt : Edward Said's Orientalism Ibsen's references and
Producing East European Geosexual Backwardness in the Drop-In Centre for Male Sex Workers in Berlin
( Berry 1995 ; Funk 1993 ; Gal and Kligman 2000 ; Graff 2010 ; Johnson and Robinson 2007 ; Keinz 2008 , 2011 ; Renkin 2009 , 2015 ), more recently critical researchers began to problematise the reproduction of the inner-European Orientalism through
Strange Spectacles in the Plays of Thomas Goffe
Christopher Marlowe's Tamburlaine , Parts 1 and 2 (c. 1587). Marlowe's two plays about the Turco-Mongolian emperor Timur not only exerted great influence on English drama in general, but they popularised the dramatic figure of the cruel and reckless ‘oriental
The First Soviet Occupation in Lithuanian History Textbooks
which roles exactly were played by whom. Perhaps it is time, given these findings, to finally discard our orientalizing view of Eastern Europe, for too long imagined as the “backward” other of the West in a perpetual game of “catch up,” and to rediscover
The growth of the Hebraica/Judaica collections, which form part of the Ancient Near East Semitics and Judaica Section, reflect to a large extent the policies and resources of the library over the years, with the addition of some significant donations. The establishment of the School of Oriental and African Studies (SOAS) in 1917 came as a response to the long-felt need for a separate institution, as a constituent college of the University of London, for the study of the languages and cultures of Asia and Africa, in view of Britain’s worldwide interests. The nucleus of the Hebrew collection of the library was formed by transfers from University College, London. For a number of years, however, growth was slow, as the library’s budget and staff complement was very small, particularly until after the Second World War.
Class, Authority, and the Reception of Knowledge in Victorian Women's Travel Writing
This essay considers epistemological vocabularies in aristocratic women’s travel writing of the Victorian period, examining the ways in which travelogues use ideas of ‘interest’ to stage the processing and dissemination of knowledge about, and personal experience of, ‘the Orient’ over the course of the nineteenth century. Each of the three travellers who are the main focus of my essay develops her own distinctive model of engagement with the regions in which she journeys: models which nevertheless all turn upon particular invocations of concepts of ‘interest’. I will first discuss what aspects of knowledge these writers are interested in and how they represent their own interest in the East, then analyse the ways through which the publication of their writings appeals to the interests of their British readership, before asking how the travellers’ best interests are furthered or hindered by the modes of epistemological authority they formulate. Ultimately, I argue that these inflections of interest reflect both the British upper class’s increasing emphasis on elite societal and cultural responsibility and, more generally, changing Victorian models of epistemological engagement with the Orient.
Gender, Culture, and Class in Nineteenth-Century Women's Travelogues in the Balkans
This article links nineteenth-century travelogues about the Balkans written by European women travelers—Dora d'Istria, Maria Karlova, Emily Strangford, and Paulina Irby and Georgina Mackenzie—both to a broader historical discourse called Balkanism and to the socio-historical contexts of the authors themselves. It examines the ways in which these texts adopted existing hegemonic dichotomies of Balkanism concerning culture, ethnicity/religion, and gender and whether they set new paths for Balkanist discourse. Written during the time of anti-Ottoman uprisings and nation-building movements, the travelogues expressed diverse humanitarian, Christian, feminist, anti-imperial/Turkish and other agendas and discussed the crucial role of (Balkan) women in it. Through a particular focus on domestic life and the lives of women, these women travelers also spoke of their own position in society, bringing to light their struggle for equality in traveling, writing, and participating in broader political and social life, and in that way disturbed the male-centered Balkanist discourse.
Legal Orientalism and French Jesuit Knowledge Production in India
Letters written by early modern missionaries played an important role in the development of global intellectual networks and inquiry into religion, language, cartography, and science. But the historical ethnography of law has not recognized the role that Jesuits played in creating the field of comparative law. This article examines the writings on law in India by the French Jesuit Jean-Venant Bouchet, who was an important source for Enlightenment philosophes and later Orientalists. It considers Bouchet’s systemic accounts of Indian law alongside his more ethnographic description of his legal encounters in South India, and argues that the practice of conversion and experiences in local legal fora determined and shaped Bouchet’s interpretation of Indian law. In other words, legal scholarship was produced in spiritual, religious, and political contexts, and cannot be abstracted from them.