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أهداف البحث: يهدف البحث إلى تحليل تداوليّة الاستغراب في الفكر الغربي المعاصر من خلال اتّجاهين أساسيّين، هما؛ الاستغراب التأسيسي، والاستغراب الانعكاسي، ثمّ مقارنته بالاستغراب في الفكر الياباني الحديث والمعاصر؛ للنظر في أهم أسسه، ومقوّماته، وبُناه، ونظريّاته. منهج البحث: اعتمد البحث على المنهج الاستقرائي التاريخي؛ لاستقراء أهم اتّجاهات الاستغراب في الفكر الغربي، ثمّ المنهج التفكيكي؛ لدراسة الأسس الفكرية، والمنهجيّة للمقاربة الاستغرابيّة، ثمّ اتّبع المنهج النّقدي المقارن في دراسة التجربة التحديثيّة اليابانية مقارنة بالتجربة الغربيّة. النتائج: من أبرز النتائج التي توصّل إليها البحث: أن تداوليّة الاستغراب في الفكر الغربيّ المعاصر يتنازعها تيّاران اثنان: تيّار يؤسّس للاستغراب؛ باعتباره "مقاربة منهجيّة، نقديّة، جذريّة" تشكّلت بصفتها نقدًا للمركزيّة الغربيّة في كلّ تجلّياتها، ويتزعّم هذا التيّار؛ كوز فان، وفيرننادو كورونيل؛ وتيّار يسعى إلى تقزيم الاستغراب، وإفقاده أيّة أصالة منهجيّة، أو معرفيّة مبدعة، ويرى فيه مجرّد ردّة فعل "أيديولوجية - نفسيّة"، أو استشراقًا معكوسًا، ويتزعّم هذا التيّار أفيشاي مرغليت، وإيان بوروما. ثمّ بيّن البحث تفرّد التجربة التحديثيّة اليابانيّة، باعتبارها تجربةً استغرابيّة، تشكّلت، وتطوّرت خارج إطار المركزيّة الغربيّة، ومفاهيمها، ومقولاتها، ونظريّاتها. أصالة البحث: أصالة البحث كامنة في تأصيله للاستغراب في تداوليّته الغربيّة الأصيلة، من خلال نماذج دقيقة، وبالاعتماد على مصادر أصيلة يتمّ استقراء كثير منها لأوّل مرّة في الدّراسات العربيّة، بالإضافة إلى دقّة تحليله لمكوّنات الاستغراب الياباني، تنظيرًا وتطبيقًا. Purpose: This research aims to analyze the deliberation of Occidentalism in contemporary Western thought in its major trends, namely, foundational and reflexive Occidentalisms. Then, it deals with Occidentalism in modern and contemporary Japanese thought and tackles its constituents, structures and theories. Methodology: The research adopted the historical inductive approach to extrapolate the most important trends of Occidentalism in Western thought, then the analytical-critical approach to analyze its intellectual and methodological backgrounds. Finally, the paper adopted the comparative critical approach in studying the Japanese modernizing experience compared to the Western one. Findings: Among the most prominent findings, the paper showed two major trends of Occidentalism in Western thought. The former considers Occidentalism a “methodological radical critical approach” of Western thought as a critique of Western Centrism in all its manifestations. The latter, by contrast, seeks to dwarf Occidentalism and make it lose any innovative methodological or epistemological authenticity and sees it as a mere “ideological-psychological” reaction to or an inversion of Orientalism. Then, the research showed the uniqueness of the Japanese modernizing experience, as it was formed and developed outside the frameworks, concepts, and visions of Western Centrism. Originality: The research is original in terms of its analysis of Occidentalism in its native Western milieu through accurate models, most of which are introduced for the first time in Arabic studies. The second axis of originality lies in the accuracy of the analysis of the components of Japanese Occidentalism in theoretical and practical horizons.

Hasan Hanafi's Occidentalism hinted at an epistemological framework for the development of Islamic studies. The birth of identityism is based on his ideals to establish a shared position between Islam and the West in a constructive-proportional dialogue of knowledge. The three agendas offered in the form of our attitude towards old traditions, our attitude towards Western traditions, and our attitude towards reality, are an epistemological construct of the development of systemically intertwined Islamic studies. Our attitude towards the old tradition with its steps tries to provide innovation in Islamic studies which basically has a strong historical footprint, our attitude towards Western traditions tries to arouse Muslims' awareness that addressing the West must be more proportional in its historical framework, while our attitude towards reality directs Islamic studies as a study that is not separated from the reality that surrounds it.

This is the edited transcript of a seminar on 27 February 2020 organised at Warwick Law School in appreciation of the work of Peter Fitzpatrick. Peter was seriously ill at the time but was desirous of online participation. Sadly, the seminar was the last public performance by Peter prior to his death. A variety of themes in Peter's work are discussed, including his critique of H.L.A. Hart, his notion of ‘slow reading’, the relationship between theory and grounded engagement with people, the idea of community and relationality, the role of the critic, self-criticism, the impossibility of law, decoloniality, occidentalism, mythologies and governmentality, and the significance of narratives.

This study problematizes English language teaching departments (ELT) in Turkey that have ignored the importance of radical pedagogy, the history of British colonialism and neoliberalism in the curr...

Media researchers have often examined how film and television can have an impact on audiences. Media have various effects on audience members. When it comes to representing ‘the other’, the media often rely on stereotypes. Research has shown that ethnic Arabs are under-represented in US film and television, and their depictions are distorted with stereotypical portrayals. The current study joins the discussion on ‘media representation’ (in this case, informed by the construct of Occidentalism) by conducting a qualitative, thematic, content analysis (informed by narrative analysis, both socio-linguistic and socio-cultural) of the Jordanian television show My American Neighbor. Stereotypes can be both positive and negative, and they are often used by media storytellers regardless of their background or location in the World.

This study focuses on the underexplored white Americans’ experiences of whiteness in such predominantly non-white contexts as the Chinese mainland, juxtaposing transnational white migration, postco...

أهداف البحث: يهدف البحث إلى التأكيد على أن استثمار التفكير في حقل الاستغراب، بهدف تعزيز فقه التعامل مع الغرب، لا بد أن يتم إرساؤه على بناء هندسي معرفي سليم، وقواعد منهجية واضحة، وقد تم البحث في هذا الموضوع نظرًا لما يلاحَظ في معظم البحوث العربية حول فكر الاستغراب من قلة اعتبارٍ للقواعد المنهجية المعيارية الضابطة لمجال وحدود البحث في هذا المجال. منهج الدراسة: يعتمد البحث على المنهج التحليلي النقدي؛ نظرًا لطبيعة الموضوع في علاقته بالتأمل الاستنباطي للأفكار، والعمل على تحليلها، ودراستها. النتائج: توصل البحث إلى أن دراسة فكر الاستغراب بحاجة إلى الاستناد إلى قواعد منهجية، مؤطرة للأنظار، والفهوم المختلفة، ومحققة لمقاصد هادفة، تحول دون الوقوع في أخطاء منهجية، أو تعميمات غير سليمة، علمًا بأن نص البحث قائم على انتخاب مجموعة من القواعد الكلية الضابطة لحدود المقاربة المطلوبة للفكر الغربي، دراسة، وفهمًا، وتقويمًا. أصالة البحث: يقدم البحث نماذج للقواعد المنهجية؛ الناظمة للمجال التداولي المعرفي لفكر الاستغراب، وفق رؤية إسلامية هادفة. Purpose: This research aims to emphasize that investing thinking in the field of Occidentalism to strengthen the fiqh method of dealing with the West must be based on sound knowledge foundation and clear methodological rules. I have been researching this topic due to what is observed in most Arab studies on the Occidentalist thought regarding the lack of consideration of the standard and methodological rules composing the domain and the limits of research in this field. Methodology: The research method remains dependent on the analytical and critical method due to the nature of the topic in its relationship to deductive reflection of ideas and the work on their study and analysis. Findings: Perhaps one of the most prominent findings of the research is that the study of the Occidentalist thought needs to be based on methodological rules framing different views and concepts and achieving purposeful goals that prevent making methodological errors or improper generalizations, knowing that the text of the research is based on the election of a set of general rules regulating the limits of the approach required for Western thought to study, understand and evaluate. Originality: The originality and value of the research is reflected in providing examples of the methodological rules composing the cognitive and deliberative field of the Occidentalist thought according to a proper Islamic vision.

أهداف البحث: يهدف البحث إلى فحص خطاب الاستغراب العربي المعاصر، لاكتشاف أهم اتجاهاته ومعالمه الفكرية والمنهجية، ودراسة تصوره لمسألة العلاقة بالآخر على المستوى النظري والتطبيقي. منهج الدراسة: اعتمدت الدراسة منهج الاستقراء في جمع المعطيات حول أنساق الخطاب الاستغرابي وتصنيفها، وتوسلت بأسلوب التحليل والمقارنة في دراسة معالم تلك الأنساق وتصورها للذات والآخر. نتائج البحث: توصل البحث إلى أن اﻟﻤﺠﺎل اﻟﺘﺪاوﻟﻲ اﻟﻌﺮﺑﻲ الإﺳﻼﻣﻲ يعرف أنماطا من خطاب الاستغراب، يمكن تصنيفها إلى نماذج متباينة؛ حسب المحاور الرئيسة المشكلة للدراسات الاستغرابية، وقد حصرت هذه الدراسة تصنيف تلك التيارات في ثلاثة نماذج محورية، هي - خطاب الاستغراب الجدلي الذي يؤطر مشروعه في سياق رد الفعل ضد الخطاب الاستشراقي، مع محاكاة بنيته ومفاهيمه. - خطاب الاستغراب المتماهي الذي ينغمس في منظومة الآخر الثقافية، ويتنكر للذات؛ عقيدة، وحضارة، وقيما إنسانية. - خطاب التعارف أو الاستغراب الموضوعي، الذي يتسم بالوسطية، من جهة الوعي بالذات، وتعزيز سبل التعارف والتعاون مع الآخر، بمجافاة الغيرية والصراع الثقافي. أصالة البحث: تظهر القيمة العلمية للبحث في المقارنة النظرية والتطبيقية بين تيارات الاستغراب، مع تظهير الأنموذج الائتماني الذي يعبر عن أصالة الذات فكرا وتخلقا، كما يعبر عن أصالة في تصور العلاقة بالآخر انفتاحًا وتحاورًا وتعاونًا. Purpose: This research aims to examine the contemporary Arab-Islamic discourse of Occidentalism to discover its most important trends and intellectual and methodological features and study its relationship with the Other at the theoretical and practical levels. Methodology: The study uses an analytical method to collect data on different discourses of Occidentalism to classify them. It invoked the method of analysis and comparison in studying the features of these paradigms and their perception of the self and the Other. Findings: In the Arab-Islamic dialectic, there are several paradigms of Occidentalism discourse that can be categorized into various forms according to the main axes of Occidentalism studies. This study classifies these currents into three pivotal models: The Occidentalist dialectical discourse frames its project in the context of the reaction against the Orientalist discourse while simulating its structure and concepts. The Occidentalist discourse of identification indulges in the cultural system of the other and denies itself in terms of beliefs, civilization, and human values. The Occidentalist discourse of recognition and acknowledgment, which is characterized by moderation on the one hand, self-awareness and the promotion of ways of acquaintance and engagement with the other, in opposition to otherness and cultural conflict. Originality: This research paper identifies major features of Occidentalism studies and uncovers their presence in the discourse of the most important currents of contemporary Arab Occidentalism, while comparing them and providing contemporary examples for each model. It highlights the value of the Trusteeship Paradigm, which expresses the authenticity of the self in thought and creation and expresses the originality in the perception of the relationship with the Other in terms of openness, dialogue, and cooperation.

Purpose: This article aims to engage in a meaningful discussion of Occidentalism as a discourse that draws its roots from Orientalism. It scrutinizes the limitations of Occidentalism in investigating the East-West encounter from the perspective of Orientals (Arab intellectuals) and the multifarious ways the latter relate to and imagine the Occident. It will cast a critical eye on the multiple and diverse constructions of Occidentalism as a discourse, arguing that unlike Orientalism, which homogenizes the Orient, Occidentalism does not Occidentalize/homogenize the Occident. Methodology: We take as a starting point Edward Said’s definition of Orientalism as a style of thought based upon an ontological and epistemological distinction made between ‘the Orient’ and ‘the Occident’, and we explore the limitations and the possibilities of Occidentalism as a method to construe the colonial mechanisms of misrepresentation of the Other as everything different from the Self. This article compares and contrasts a plethora of existing definitions of Occidentalism as formulated by scholars from both the Arab world and the Occident. Findings: This paper concludes that the Oriental’s encounter with the Occident cannot, and should not, be projected as a reverse relationship, or, as some claim, as an ‘Orientalism in reverse’. Instead, it should be projected as a diverse set of relationships of Orientals who have experienced the Occident in a variety of manners. Furthermore, while Orientalism derives from a particular closeness experienced between the Occident and its Orient, often through real or imagined encounters, Occidentalism is also the outcome of a long cultural relationship between the Orient and its Occident. What differs between the Orient and Occident, however, is the position of power and hegemony, which characterizes the Occident’s encounter with the Orient. Originality: This article takes an all-inclusive view to discuss the term Occidentalism from the perspectives of both the Orient and the Occident. It teases out the limitations of this term. It challenges Orientalist methods of misrepresentation, which continues to blemish the Arab world and its discourse of Occidentalism as a discourse of hatred of the Occident. Furthermore, through the discussion of Alloula’s Oriental Harem, it offers insight into the suggested Occidentalism method, which emphasizes the disfigurations of the Orient while tactfully writing back to the Occident. أهداف البحث: تهدف هذه المقالة إلى الدخول في مناقشة ذات مغزى لمصطلح الاستغراب كخطاب فكري يستمد جذوره من الاستشراق. وسوف ندقق في حدود هذا المصطلح من وجهة نظر شرقية (المثقف العربي)، كما سنناقش الطرق المتعددة التي يرتبط بها هذا الأخير بالغرب وآليات تصويره له. وسوف نلقي نظرة ناقدة على الإنشاءات المتعددة والمتنوعة لمصطلح الاستغراب كخطاب لا يتوافق مع الاستشراق في تصويره النمطي للغير، بل على عكس الاستشراق، فإن الاستغراب ينتقد التصوير النمطي الغربي. منهج الدراسة: انطلاقًا من تعريف إدوارد سعيد للاستشراق كنمط فكري قائم على التمييز الوجودي والمعرفي بين "الشرق" و"الغرب"، نستكشف حدود وإمكانيات الاستغراب كوسيلة لتفسير الآليات الاستعمارية لتحريف صورة الآخر على أنها عبارة عن كل ما يختلف عن الذات. سوف تقارن هذه المقالة عددًا كبيرًا من التعريفات المتداولة للاستغراب كما صاغها أدباء ومفكرون من كل من العالم العربي والغرب. النتائج: تخلص هذه الورقة إلى أن لقاء الإنسان الشرقي مع الغرب لا يمكن ولا ينبغي أن ينظر إليه على أنه علاقة عكسية، أو كما يدعي البعض على أنه "استشراق في الاتجاه المعاكس"، بل على أنه مجموعة متنوعة من علاقات الشرقيين الذين اختبروا الغرب في مجموعة متنوعة من الظروف. وكما أن الاستشراق ينبع من تقارب خاص بين الغرب والشرق في كثير من الأحيان من خلال لقاءات حقيقية أو متخيلة، فإن الاستغراب أيضا نتيجة لعلاقة ثقافية طويلة بين الشرق والغرب. لكن ما يفرق بين العلاقتين هو موقع القوة والهيمنة، الذي يميز هذا اللقاء. أصالة البحث: تسلط هذه المقالة نظرة شاملة على مصطلح الاستغراب من وجهة نظر كل من الشرق والغرب كما تناقش القيود المفروضة على هذا المصطلح وتتحدى أساليب التحريف الاستشراقية التي لا تزال تشوه صورة العالم العربي وخطاب الاستغراب كخطاب كراهية الغرب. وعلاوة على ذلك، فإنه من خلال مناقشة كتاب مالك علولة "الحريم الشرقي"، نقدم عينة للنظرة الثاقبة التي يتبناها منهج الاستغراب في كشفه عن طريقة الاستشراق .لتشويه الشرق؛ حيث يضع علولة تحت الأضواء تصورات الغرب النمطية للشرق ويقرنها بخطاب انتقادي كردٍ استغرابي على الغرب

أهداف البحث: أراد البحث تأكيد الإمكان المعرفي للاستغراب، بإثبات وجود حيّز، ومجال واضح للمعرفة المتعلقة به، وترميم وإحكام المعرفة المتشظية، والمتناثرة حول الغرب؛ لبناء منهج موضوعي مناسب في دراسته. منهج الدراسة: اتبع هذا البحثُ المنهج التاريخي من خلال الاطلاع على الأحداث، والوقائع في البيئة الغربية، المرتبطة بموضوع البحث حصرًا، والمنهج الاستقرائي من خلال تتبع الدراسات المختلفة في ميدان الاستغراب، والدراسات الغربية، مع الاستعانة بالحقول المعرفية القريبة، ثم تحليل كل ذلك تحليلًا نقديًّا، يغور بعيدًا في فهمها، وإدراك علاقاتها؛ للوصول إلى حل المشكلة المطروحة، والإجابة عنها، وتحقيق أهداف البحث المنصوبة. النتائج: أثبت البحث إمكان إحكام معرفة استغرابية، مبنية على معالجة مبدئية لوجود مجال وحيّز، قابل للتحقيق والدراسة في هذه المعرفة، ومنطلقات منهجية وموضوعية، من خلال تخليص الذات العارفة النقدية من مشكلات التحيّز، وهيمنة المركزية الغربية في استخدام المناهج والأدوات. أصالة البحث: تظهر القيمة العلمية للبحث من خلال إثبات استقلال المفهوم، والمادة العلمية، والمناهج المتعلقة بمجال دراسة الاستغراب في البيئة الإسلامية عن محاكاة الاستشراق، وعن استنساخ معارف أخرى متداخلة. Purpose: This research aimed to confirm the cognitive possibility of astonishment by proving the existence of a clear space and field for knowledge related to it and restoring and tightening the fragmented and scattered knowledge about the Occident to build an appropriate objective approach in the study of oddity. Methodology: This research followed the historical method by examining the events and facts in the Occidental environment that are exclusively related to the topic of the research, and the inductive method by tracing the various studies in the field of Occidentalism and occidental studies, with the help of nearby knowledge fields. Then, critically analyzing all of this delves far into its understanding and awareness of its relationships to solve the problem at hand, the answer to it, and the achievement of the objectives of the established research. Findings: The research demonstrated the possibility of tightening occidental knowledge based on preliminary treatment of the existence of a field and space that can be achieved and studied in this knowledge, and methodological and objective starting points by ridding the knowledgeable critical self of the problems of bias and the dominance of Western centralism in the use of methods and tools. Originality: The scientific value of the research is shown by proving the independence of the concept, the scientific material and the approaches related to the field of studying Occidentalism in the Islamic environment from simulating Orientalism and from reproducing other overlapping knowledge.

أهداف البحث: يهدف البحث إلى التعريف بدور الاستشراق في بناء المجتمع اليهودي، وتوظيفه للمعرفة بفلسطين وبالعرب والمسلمين في احتلال فلسطين وتهويدها. والتعريف أيضًا بالاستغراب في الاهتمام بدراسة الغرب بشكل عام، ودراسة الأقليات اليهودية في الغرب الأوروبي والأمريكي، وتوظيف تلك المعرفة من أجل تمكين الأقليات اليهودية في مجتمعاتها الغربية. وهكذا يصبح الاستشراق والاستغراب أهم وسائل الصهيونية في الوصول إلى القوة من خلال توظيف المعرفة. منهج الدراسة: يعتمد البحث على المنهج التحليلي النقدي مع الاستعانة بالمنهج الوصفي التاريخي. النتائج: توصل البحث إلى معرفة أهمية الاستشراق والاستغراب، ودورهما في بناء المجتمع اليهودي، وتحديد العلاقات بين مكونات هذا المجتمع، وتوظيفه للمعرفة الشرقية والغربية من أجل تمكين المجتمع اليهودي، وحصوله على القوة التي تضمن استمراره. أصالة البحث: يُعرّف البحث بالدور الاستشراقي والاستغرابي في توظيف المعرفة توظيفًا سياسيًا؛ لتمكين المجتمعات اليهودية في الشرق والغرب. Purpose: This research aims to identify the role of Orientalism in the building of Jewish society and how Orientalism and Occidentalism were used in the occupation of Palestine during its transition into a Jewish state. It also aims to shed light on how Jewish society was empowered through the knowledge gained by Orientalism and Occidentalism. The study reveals that both Orientalism and Occidentalism have been the most important means used by Jewish people to attain power through knowledge. Methodology: The main methods used in the research are the descriptive analytical and historical methods. Findings: The findings of this study increase the knowledge of the importance of Orientalism and Occidentalism in the creation and structuring of Jewish society and the knowledge of the cross-cultural empowerment of Jewish minorities and societies. Originality: The research is new in its attempt to underscore the important roles of Orientalism and Occidentalism in the building and structuring of Jewish society.

From modern perspective, pesantren are often regarded as the basis of resistance to modernization that is often associated with the West. This resistance comes from the strong roots of the pesantren as a subculture. This study attempts to elaborate on how the pesantren's view of the West as a part of occidentalism. Using literary sources and content analysis methods, this study has resulted several conclusions. First, in the pre-independence era where the West was represented by the Dutch, The West had a bad image among the pesantrens. The Dutch was viewed as invaders who exploit people and stab them from behind. In addition, with public schools filled with aristocrats, the Netherlands became a competitor to civil education which was rooted in community based pesantren education. On the other hand, from the standpoint of religion, pesantren viewed the West as infidels

This article discusses the ways in which Occidentalism, as a dialogical making of Turkish modernity associated with a non-Western context, extends to the contemporary era as the social imaginary of...

This article examines Jacques Derrida’s concept of deconstruction and its implementation in the context of contemporary Islamic studies. Philosophically, the status of texts should not be regarded merely as writing because the meaning goes beyond the lexicogrammatical boundaries. Hence, scrutinizing ways to unveil hidden meanings possibly entail subjective or partial values embedded in the texts, particularly religious texts pertinent to Islamic civilization (turāth). Based on the philosophical analysis of the Derrida’s work, this study shows that there are at least two points of the relevance of the Derrida's philosophical thought to deconstruct the turāth and the Western domination in Muslim society. First, it is a useful device to criticise and deconstruct religious thoughts and texts, which are, to some extent, still dominant and considered sacred. These cover a wide range of Islamic texts that build Islamic civilization, from mysticism, law to theology. The second dimension is dismantling the context (today Muslim civilization) through decentralization of the Western hegemony and promotion of Occidentalism, a way of seeing the West from the East.

This paper examines Hanafi’s concept of Occidentalism in the epistemological approach. It aims to investigate the character, study source, research method,validity, and objectives of Occidentalism. The paper findings demonstrate that Occidentalism is a science which aims to dismantle the myth of Western superiority and, in turn, to build an equal civilization. The study root of Occidentalism is the formation, structure, and fate of the European consciousness. The formation comprises the exposed and unexposed sources of the European consciousness. The structure en compasses the ideologies of nationalism, Zionism, Nazism, Facism, and racialism. Fate relies on the model of the relationship between the East and the West. Afterward, Hanafi employs two research methods: historical-dialectical and phenomenology. Lastly, science can be recognized as Occidentalism if it has a five fold standard: there is the dialectic of the East and the West, positioning European consciousness as the study object, self-liberation as the spirit to liberate the East from Western hegemony, dismantling the myth of cosmopolite culture, and the accomplishment of an equal civilization.

The article is devoted to Hassan Hanafi(born 1935), a Philosophy professor in Cairo University, an Egyptian intellectual and one of the key members of the renovationist movement in Islam. Considering Hanafi’s life serves to trace his formation as a thinker. The main componentsHanafi ’s philosophical project are underlined, as well as its background and main sources. It is demostrated that this project might be categorised as a kind of liberation theology. Especially the emphasis is given to such concept of this Egyptian intellectual as ‘occidentalism’. The author’s critical analysis of occidentalist program goes to show its weak points and the ambiguity of its basic assumptions. In conclusion the author summarises three primary aspects of Hanafi’s theoretic position which characterize its unique place in the context of Islamic neomodernism.

Homogeneous ethnic labels, deriving from migrants’ phenotypic and cultural distinctness, are frequently utilised to single them out as the Other during intercultural encounters. Nonetheless, the Ot...

Against the background of differentiation-theoretical assumptions, the article outlines some basic prospects for a relational sociology of Islam. To this end, a frame of reference is proposed that already dispenses with essentializing assumptions at the level of basic theoretical concepts, thus enabling a non-occidentalist approach to Islam and Islamic societies. In order to situate this perspective, in a first step different sociological accounts are discussed, ranging from the sociology of religion in general and the sociology of Islam in particular to differentiation theory and civilizational analysis. In a second step, the direction in which a less essentialist but still differentiation-theoretically informed perspective on Islamic societies could be further developed is discussed. The article concludes with a plea for a relational sociology that is able to investigate diverse patterns of differentiation beyond the West and to do justice to the manifold inter- and intra-societal intertwinements of social spheres and their interactions without reducing non-Western forms of social order to a derivative or even deficit status.

This volume aims to reflect on current research on Islam both methodologically and theoretically. As a field of research, Islam is not free of conflict, but rather a socially contested discursive arena that is linked to policy issues of security and integration. Beyond these daily problematizations in the political sphere and media, we want to deal with the various forms of lived Islamic religiosity and sociality.

Otherization has been executed in both Orientalism and Occidentalism for a long time. People have always been expected to choose either side in a binary opposition such as “mother or father,” “male or female,” “destiny or coincidence,” “pasta or pizza,” “Fenerbahce or Galatasaray,” etc. However, the human itself is the balance of those binary oppositions such as “good and bad,” “normal and abnormal,” “optimistic and pessimistic,” etc. In this respect, this chapter offered a new term, “medientalism,” indicating advertizing as a possible alternative medium to mediate between otherized opposites such as gender, race, ideology, lifestyle, religion within the fame of the opposition between Orientalism and Occidentalism. As a result, transmedia storytelling, a persuasive multiplatform strategy to reach the audience by telling stories, was suggested as a functional tool to employ in spreading the idea of mediation between otherized opposites.

The article presents an analysis of everyday cosmopolitanism in constructions of Europe among young Romanian nationals living in Britain. Adopting a social representations approach, cosmopolitanism is understood as a cultural symbolic resource that is part of everyday knowledge. Through a discursively oriented analysis of focus group data, we explore the ways in which notions of cosmopolitanism intersect with images of Europeanness in the accounts of participants. We show that, for our participants, representations of Europe are anchored in an Orientalist schema of West-vs.-East, whereby the West is seen as epitomising European values of modernity and progress, while the East is seen as backward and traditional. Our findings further show that representations of cosmopolitanism reinforce this East/West dichotomy, within a discourse of ‘Occidental cosmopolitanism’. The article concludes with a critical discussion of the diverse and complex ideological foundations of these constructions of European cosmopolitanism and their implications.

This article discusses the ideological character of the notion of functional differentiation. According to Luhmann, the development of worldwide social differentiation (that is, the rise of the world society) leads to different regional developments and generates, through the inclusion/exclusion code, a division of the world between places where the functional differentiation operates appropriately and inappropriately. This paper argues, however, that functional differentiation is only readable as an ensemble of relations of power and ideological discourses. This subject is developed in light of theoretical approaches from the Marxist tradition and from postcolonial studies. Regarding the first, the functional differentiation is reread as an abstract and generic equality, which permits the material reproduction of regional inequality. This idea provides a background for discussing the ideological features of the functional differentiation which serves the dominant position of Western countries in the international arena since it enables the maintenance of a ruling ideology, according to which the world is differentiated between the ‘civilized’ West (where democracy performs positively) and the ‘uncivilized’ non-West (where democracy performs negatively).

Leseprobe ----- Zusammenfassung Unter Sexuellem Exzeptionalismus wird ein deutsch/europaisches Uberlegenheitsnarrativ verstanden, das sich an einer behauptet repressiven muslimischen Geschlechterordnung entfaltet. Dabei findet eine Kulturalisierung von orientalisiertem Geschlecht statt. Diese ist diskursiv mit uneingestandenen Emanzipationsdefiziten des Westens verflochten: mit ambivalenten Nachwirkungen der Sexuellen Revolution, unvollendeten Frauen- und Homosexuellenbewegungen, der schleichenden Auflosung der heteronormativen Kernfamilie und der neoliberalen Anrufung, ‚sexuelle Unternehmer_in‘ ihrer/seiner selbst sein zu sollen. Nach einer Genealogie problematischer Kulturbegriffe konfrontiert ein zweiter Teil des Aufsatzes okzidentalistische Uberlegenheitsnarrative mit migrantischen Gegenreden aus der Popularkultur. Zuletzt werden die entwickelten Thesen in den Kontext soziologischer Untersuchungen uber die abendlandische Liebes- und Sexualordnung gestellt und versucht, Ruckkopplungsaspekte von Fremd- und Eigenwahrnehmung zu erfassen. Schlagworter: Antimuslimischer Rassismus; Okzidentalismuskritik; Sexualpolitik; Familiensoziologie; Migration und Gender. ----- Sexual Exceptionalism as culturalization of gender and sexuality Abstract Sexual exceptionalism is understood as a German/European narrative of superiority that positions itself against an allegedly inferior Muslim gender order. Here, a culturalization of orientalized gender and sexuality takes place. These processes are discursively intertwined with unacknowledged deficits of Western emancipation: with the ambivalent aftermath of the sexual revolution, the incomplete women’s and homosexual movements, the creeping dissolution of the heteronormative nuclear family and the neoliberal call to become ‘sexual entrepreneurs’ of one self. After providing a genealogy of problematic concepts of culturalization, the second part of the essay confronts Occidental narratives of superiority with migrant counter-narratives from popular culture. Finally, the results of the essay are placed in the context of sociological studies of Occidental regimes of love and sexuality and an attempt will be made to capture some feedback-effects in the confrontation of self-perception and perception by others. Keywords: Anti-Muslim Racism; Critique of Occidentalism; Sexual Politics; Sexuality Studies; Migration and Gender. Keywords: Care work; politics of care; work/life balance; gender politics, coaching. ----- Bibliographie: Dietze, Gabriele: Sexueller Exzeptionalismus als Kulturalisierung von Geschlecht und Sexualitat, FZG, 2-2017, S. 21-36. https://doi.org/10.3224/fzg.v23i2.02

Here we provide a critical reading of gender mainstreaming as a potential emancipatory force that has been co-opted within orientalist–occidentalist polemics. This remains a critical period in the “mainstreaming” debate, where feminist reappropriation is necessary to repoliticize the concept and reorient development sector focus from tokenistic inclusivity to social transformation. We consider two sides of the debate. In the first scenario, the requirement for gender mainstreaming in international development discourse has not only failed to address its original feminist goals, but has become (or remained) an extension of orientalist, neocolonial projects to control and “civilize” developing economies. Here, a putative concern for gender equality in development is used as a means to distinguish between the modern, civilized One and the colonial, traditional Other. In the second scenario, gender mainstreaming is held up as all that these “othered” occidentalist forces stand against; an exemplar of ...

Fashion is considered an element of &ldquo, cultural identity&rdquo, At the same time, it has always been a dynamic phenomenon in which different styles, designs and models converged, acting both as a source of attraction for designers as well as a source of inspiration to draw and depart from in an attempt at innovation. Influences were reciprocal, with the phenomenon of Orientalism going hand in hand with that of Occidentalism. Today&rsquo, s discussion focuses on the vindication by various ethnic groups of ways to protect their own folklore as expression of their own cultural identity. The questions that arise are manifold. This contribution aims at framing the problem in the nowadays fashion industry as well as investigating the various possibilities of protecting folklore while preserving cultural identity. The discussion will deal with recent studies that have analyzed the various aspects of cultural appropriation. Intellectual property will be taken into consideration as a way to protect folklore. Nevertheless, this article suggests that other options for achieving protection of cultural heritage and folklore emerge in the field of Private Governance and Corporate Social Responsibility that will offer new opportunities to tackle the problem of cultural appropriation in the fashion world.

With the blooming of the internet in the past three decades, Internet blogging has become a popular way for writers to promote and publish their thoughts and writings. As there is no absolute proof of one’s identity—nationality, sexuality, age, or profession—in the cyber world, Internet users can always abandon their existing “identities” and create a new one when they surf the Internet. In light of this, the gender boundary has become blurred, as gender can be seen as only one kind of “performativity” in cyberspace. Along this line of reasoning, Judith Butler’s post-structuralist feminist argument that “identities are fabrications manufactured and sustained through corporeal signs and other discursive means” (1999, p. 136) can be verified, as cyberspace indeed provides a new “space” for women to reconstruct their gender identities. I would argue that, from a post-feminist and a cyberfeminist point of view, the virtual world provides a great platform for women to fight against the patriarchal constraints that have been imposed on them in reality. This chapter demonstrates how Hong Ying, a prominent and controversial female writer in China, provides a new perspective on interpreting the exchange of feminist thoughts and the direct author-reader relationship on the Web.

This anthropological study demonstrates how the interplay between international tourism and religious nationalism may be used by postcolonial elites against host communities. An anti-colonial, Occidentalist discourse of tourism as moral contamination has been employed by Hindu religious leaders to encourage and legitimise “spatial cleansing” of the Indian village of Hampi, which is both a UNESCO site and a Hindu holy land. Discursive condemnation of tourism as an invasion of barbarians destroying local culture has not actually targeted the tourists – as outsiders who are beyond the local Hindu frame of reference – but rather tourism service providers. A sedentarist perspective, associating displacement with cultural loss and commercial activity with capitalist immorality, has been employed in this process of Othering.

Bilingualism in Japan is imagined and constructed in close relation to gender. While erotic Occidentalism - namely, Japanese women’s idolization, or akogare, toward English, the West, and Caucasian men - has often been focused on, this critical discourse analysis aims to shed light on the more complex dynamics entailed in this issue. An analysis of popular publications reveals, on the one hand, a shared plot in which both celebrity and non-celebrity Japanese women experience dramatic alteration through learning English. On the other hand, the magazines are multifaceted and filled with mixed, conflicting messages. Some Japanese women featured in the media expose disillusioning realities of the supposedly romantic English world – some mockingly and others inadvertently. By showing that the gendered bilingualism in Japan involves not only Occidentalist/sexist affects but also alternative and subversive voices, this analysis illuminates the multiple subject positions available to female English learners in Japan.

This article aims at examining and analyzing contextually and critically the understanding on hadith as a comparison study between orientalism and Occidentalism’s understanding. The hadith understanding both critically and contextually has been existed and will continuously exist doing by whoever included orientalist and occidentalist which is considered fair as long as its has high objectivity and fulfill scientific research standard to avoid bias and personal purpose. The objectivity and scientific standard are such as commitment, can be tested and verified, trusted, objectivity, and can be used in general. Hadith contextualizing or the effort to interpret hadith based on its context and time is important to be done to answer the dynamic and progressive social reality. Keywords: Orientalist, occidentalist, objectivity, contextualization.

Following the great fragmentation in the Arab world today, as well as the problematic de-colonization phase, it would be relevant to investigate whether Arab-Islamic Egyptian revivalism has been truly capable of shaping a counter-hegemonic narrative against Western colonialism and post-colonialism in the twentieth century. Can we consider Sayyid Qutb's political and religious analysis, as well as his formative background, a concrete counter-hegemonic narrative? Was the narrative of Rashid Rida and Hasan al-Banna solidly based on religious Islamic concepts and meanings? The main aim of this article is to reconsider the contemporary understanding of Islamic Egyptian thought in relation to Buruma and Margalit's proposed Occidentalism methodology, on the one hand, and the hegemonic–counter-hegemonic debate, on the other.

This paper discusses the discourses of Indonesian Muslim intellectuals on the works of Ali Shariati and Hassan Hanafi in Indonesia’s New Order. The literature discussed here consists primarily of the articles written by prominent Indonesian Muslim intellectuals, and most of the articles were introductions to the translated books of Shariati and Hanafi. The articles shows us that Shariati’s and Hanafi’s ideas were received, interpreted, criticized, and appropriated by the intellectuals in order to make them relevant to the Indonesian context.The idealization of Shariati as an intellectual, a more open attitude towards Shi’ism, and the discussion of his socialist tendencies could not be separated from the demands of the Indonesian political situation during the New Order. Likewise, Hanafi’s ideas on the relation between religion, ideology and development, and the Islamic Left and Occidentalism found their relevance to the Indonesian socio-political context.Therefore, the discourses are elements of the New Order’s Islamic discourses. DOI: 10.15408/sdi.v25i2.7181

The rather inflamed debate over Eurocentrism in Translation Studies over the past few years seems to be pointing to a new Turn in TS, following on the Cultural Turn of the 1990s and the Sociological Turn of the 2000s: an Intercivilizational Turn, focused no longer on “centers” of “civilization” but the interstices and relationships between civilizations. Orientalism has long been one such intercivilizational relationship; Occidentalism has more recently been emerging as a rival to that. The article seeks to show that much of what we take to be most innovative in both the “Eurocentric”/“Orientalist” and the “Occidentalist” approaches to TS has emerged out of the influence of Chinese thought on Western thinkers.

The article analyses the representation of the USA in the texts of two renowned fin-de-siecle British writers, who travelled across the North American continent in the 1880s: Oscar Wilde and Rudyard Kipling. The analysis demonstrates that at the end of the nineteenth century, British attitude to American culture shifts from imperial condescension to anxiety over the rising cultural empire. Despite this similarity, the texts quite differently depict or approach the same American places and the same issues. An intertextual reading shows how these differing representations are intertwined with three powerful ideologies: Orientalism, Occidentalism and the American myth of the frontier, and hence, suggests that travel writing has not been innocent and direct but inescapably discursive already in the nineteenth century.

The cultural identity of any nation is not a simple self-identical concept. It is more like a lived experience that can be known by experiencing the cultural milieu and being acquainted with the nation's cultural products. As an intellectual endeavour, the attempt to understand cultural identity, nevertheless, necessarily involves conceptualization. Due to their abstract nature, concepts both reveal and conceal cultural identity. Hassan Hanafy and Gaber Asfour offer two different and even opposed accounts of Egyptian cultural and national identity. Hanafy offers an Islamic-oriented vision and Asfour a liberal one. By abstracting a simple concept from a multi-dimensional entity, both Hanafy and Asfour cover the other dimensions of the entity they seek to conceptualize. Fetishizing a particular concept leads to neglect of the other components that supplement it but which are denied in its harmonious constitution. As a result of this fetishism, both fall into self-contradiction, revealing the rich diffusenes...

In Occidentalism, Xiaomei Chen observes that the West was employed by the opponents of official institutions as a liberating force against the Chinese government in the post-Mao period. As her arguments are premised on the basis that the government views the West as the contrary, the book briefly delineates ‘official Occidentalism’ that serves for domestic oppression of its citizens, and occasionally cultural imperialism toward its socialist brother. Nevertheless, this observation, as she admits, does not intend to totalize all cultural aspects and diversities. Encapsulating highly controversial and contested categories, as well as complicated or even contradictory sentiments, sexuality broaches a new subject matter on the study of Occidentalism. Situated in the genealogy of representing the West in Maoist and early post-Mao China by the official newspaper of the Communist Party of China, the People’s Daily, this article argues that, while sexuality had been silenced and suppressed under administrative penalties and Party disciplinary sanctions, it was powerfully embedded within and stereotyped by socialist ideologies, serving as a tool for the government to construct socialist superiority and capitalist inferiority, by means of which ‘new China’ gets healed from historical trauma, the socialist regime is justified, Western cultural imperialism is resisted, political allegiance is sustained, sino-centrism is re-established within the domestic sphere and the identity of the party-state is mediated. In doing so, the article aims to provide a theoretical construction of ‘official Occidentalism’ from the multiple lens of sexualities in Maoist and early post-Mao China.

This article joins recent debates on China’s rise that claim the People’s Republic of China has become increasingly ‘assertive’. By examining discourses calling for China to emulate Western great powers, it demonstrates that there remains a powerful discourse within Chinese society which regards Western standards as the sole ‘benchmark’ for success and recognition in the international community. In doing so, the article introduces the concept of ‘Occidentalism’, which is a belief that a state’s identity is deeply connected to Western recognition, and which constructs a highly idealised and essentialised ‘Western Other’ to promote particular political reforms. The existence of ‘Occidentalism’ in domestic debates on China’s future as a great power demonstrates that claims of China’s ‘assertive turn’ are premature, and those who call for a more muscular Chinese foreign policy are one of many voices within Chinese political circles.

This is the second installment of a media representation series dedicated to uncovering the history of sexuality in the “new China period”. The first installment “Transgender Representation” witnessed the official construction of Occidentalism where sexuality served as a tool for the government apparatus to construct socialist superiority and capitalist inferiority, which has significantly contributed to shaping the official attitude and media representation of queer sexualities in mainland China. This new installment continues to explore the sex culture of “new China” with a discussion of the influences of socialist ideologies. While the overall trend of same-sex culture can be roughly depicted as a fall and a subsequent revival during “new China”, this article examines in what situation homoerotism fell and revived, and how the “notion of gay” came into circulation anew in a land with profound same-sex tradition.

This paper explores the imaginations of Asia, the West and various self-conceptsin contemporary, post-Reformasi Indonesia. Departing from aproblematization of the underlying concepts in recent soci...

This article focuses on the life and work of Boris Efimov, the legendary Soviet caricaturist. Efimovʼs political caricatures spanned the life of the Soviet Union. He began working for the Bolsheviks during the Civil War in Ukraine, moved to Moscow in 1922, and worked for major Soviet publications until 1991. His work, as the article posits, helped to define Soviet visual culture and with it a form of visual Occidentalism. At the same time, Efimovʼs cartoons illustrate the connections between Soviet visual culture and Soviet power. Again and again, his caricatures were held up to be examples of how Soviet citizens needed to forge a new sense of self through the “healthy laughter” they provoked at the expense of state enemies. The Soviet caricature, the article concludes, therefore served as a powerful weapon in the stateʼs arsenal. No one wielded it more consistently than Boris Efimov.