scholarly journals Traducir lo Árabe: La Traducción como Herramienta Ideológica

2012 ◽  
Vol 1 (1) ◽  
Author(s):  
Larosi Haidar
Keyword(s):  
The Other ◽  
Arabic Literature ◽  
Cultural Interaction ◽  
The West ◽  
Negative Image ◽  
Essential Aspect ◽  
Different Cultures

ABSTRACTThis work is to emphasize the aspects more or less subjective, more or less arbitrary, that somehow determined the overall vision had, and partly remains, the West, We, on the East, They, the Arabs. This vision, image rather fictitious and created not always innocently, will set the positions and relationships that govern today rapprochement between different cultures. A fundamental and essential aspect of this cultural interaction would come from the hand of the translation, a discipline that, by its nature, will reflect the Other according to their conceptual universe and its interests; in short, according their ideology. In recent decades, the reception of Arabic literature in translation has been greatly reduced, which is essentially due to the negative image that the West has of it. Because the stereotypes of old, in many cases even more exaggerated, Arabic literature is not taken into account as it is, Literature, but rather as a body of studies and technical reports on the society of the Other. The idea that Arabic has nothing to offer intellectually, is fully entrenched, so that any approach, any translation must take it into account and act accordinglyRESUMENMediante el presente trabajo, se pretende hacer hincapié en aspectos más o menos subjetivos, más o menos arbitrarios, que de alguna manera determinaron la visión general y generalizada que tenía, y en parte sigue teniendo, Occidente, Nosotros, sobre Oriente, Ellos, los árabes. Esta visión, imagen más bien ficticia y creada no siempre de forma inocente, será la que configure las posturas y relaciones que hoy en día rigen el acercamiento entre las diferentes culturas. Un aspecto fundamental e imprescindible de esta interacción cultural vendría de la mano de la traducción, disciplina que, por su propia esencia, será la que reproduzca al Otro según su universo conceptual y sus intereses, en definitiva, según su ideología. En las últimas décadas, la recepción de la literatura árabe por medio de la traducción se ha visto muy menguada, lo que se debe esencialmente a la imagen negativa que en Occidente se tiene de la misma. Debido a los estereotipos de antaño, en muchos casos exagerados todavía más, la literatura árabe no es tenida en cuenta como lo que es, Literatura, sino más bien como un corpus de estudios e informes técnicos sobre la sociedad del otro. La idea de que el árabe no tiene nada que ofrecer a nivel intelectual, está totalmente arraigada, tanto que todo acercamiento, toda traducción, debe tenerlo muy en cuenta y actuar en consecuencia.

Feminist Occidentalist Discourse in ‘Shehrazad Goes West: Different Cultures, Different Harems’ by Fatima Mernissi

2021 ◽  
Vol 5 (2) ◽  
pp. 45-46
Author(s):  
Bitari Wissam
Keyword(s):  
Gender Relations ◽  
Radical Change ◽  
The Other ◽  
The West ◽  
Hegemonic Discourse ◽  
Fatima Mernissi ◽  
Democratic Discourse ◽  
Different Cultures ◽  
Postcolonial Feminist

Occidental discourses tend to revise orientalist images about the orient. Many authors have taken the responsibility of giving a new voice to the occident and among those is Fatima Mernissi. In this regard, this paper aims at discussing the shift that has marked the writings of Fatima Mernissi with a particular focus on her book, ‘Shehrazad Goes West: Different Cultures, Different Harems’. It is undeniable that Fatima Mernissi‘s thoughts have known a radical change in terms of ideology and discourse. ‘Shehrazad Goes West’ seems to promote an Occidentalist discourse that isn’t based on appropriating orientalist rhetorical images of the orient but rather on revising/ reconsidering the tropes of essentialism, dehumanization and fixity that Orientalist texts usually opt for. From an auto-orientalist discourse that Mernissi advocated in her narrative Dreams of Trespass, we move to another discourse that manifests itself in ‘Shehrazad Goes West’, which is Occidentalism. In this article, based on a postcolonial feminist approach, I argue that Fatima Mernissi uses another approach of occidentalism in her construction of Western gender relations and the space of Western Harem. Instead of constructing a counter-hegemonic discourse to orientalism that based on misrepresenting the “other” and denying their voices, Eastern representation of the West in ‘Shehrazad Goes West’ does not keep with the same rhetoric of orientalism; rather it dismantles that logic which victimized people of the East and replaces it with a humane vocabulary. Moreover, the Occidentalist approach appropriated in the book does not only target the occident but also the orient resulting on what Abdelkbir Khatibi calls “double critiques”. The significance of this paper lies in highlighting such a potentially inclusive and democratic discourse that would counterbalance the politics of othering inherent in the discourse of orientalism.

Language and Literacy: what writing does to Language and Mind

1996 ◽  
Vol 16 ◽  
pp. 3-13 ◽  
Author(s):  
David R. Olson
Keyword(s):  
Information Technology ◽  
Information Technologies ◽  
The Other ◽  
Cognitive Effects ◽  
Language And Literacy ◽  
The West ◽  
New Information ◽  
The World ◽  
The Mind ◽  
Different Cultures

With the ascendance of new information technologies, the significance of writing has, it seems, slipped from view, in spite of the fact that the conceptual and cognitive implications of the newer technologies is a matter of enthusiastic speculation rather that serious research. On the other hand, it is now reasonably well established that the invention of the first “information” technology, namely writing, has had a profound effect on the ways in which we think about language, the mind, and the world, effects which have taken millenia to unfold. “Effects” is perhaps too strong a term as it is less a matter of how technology affects people than a matter of the ways in which people in different cultures have used and applied the technology and the ways they have altered the technology to suit their purposes. In the West, some of these uses have involved institutional change; thus, to make use of a technology such as writing requires the development of monasteries, schools, and other institutions. Indeed, some of the cognitive effects we usually attribute to schooling are better thought of as consequences or implications of literacy.

scholarly journals Walter Scott and the Islamic East: Ivanhoe and the Talisman

2018 ◽  
Vol 9 (1) ◽  
pp. 758-764
Author(s):  
Nisreen Tawfiq Yousef
Keyword(s):  
Nineteenth Century ◽  
Sir Walter Scott ◽  
The Other ◽  
Cultural Interaction ◽  
The West ◽  
Walter Scott ◽  
The One ◽  
The Relationship ◽  
East West

This paper examines representations of the Islamic East in two novels by Sir Walter Scott: Ivanhoe (1820) and The Talisman (1825). The paper’s argument is that Scott’s representations of the Islamic East seems influenced in very specific ways by dominant nineteenth-century portrayals of the East. Scott’s two novels present ambivalent depictions of the East, some of which deviate from standard patterns of representation of earlier centuries. For instance, on the one hand his novels attribute positive spiritual qualities to Saracens such as generosity, bravery and kindness to animals, while on the other, and often in the same passage, they sometimes depict Saracens as violent and atavistic. I argue that, through his various narrators and characters, Scott depicts the relationship between the Islamic East and the Christian West as a significant form of cultural interaction whereby the East is presented as complementing the West. However, Scott’s portrayal of East-West relation is complex, and it would be inaccurate to claim that this denotes total acceptance of Islamic manners, customs and perspectives. 

scholarly journals NARRATION TECHNIQUES IN THE STORY OF HAYY BIN YAQZAN BY IBN TUFAIL

2021 ◽  
Vol 3 (1) ◽  
pp. 38-47
Author(s):  
Mohamed Saeb KHUDAIR ◽  
◽  
Sura Ahmed SALIH ◽  
Keyword(s):  
The Other ◽  
Arabic Literature ◽  
Literary Texts ◽  
The West ◽  
Western Literature ◽  
Arab Literature

Believing in our Arab heritage that our Arab heritage needs a second reading that shows its creativity and originality, we chose the story of Hayy Bin Yaqzan, which is considered one of the important literary texts in Andalusia, and many scholars considered it a message that others promised to be a story, and for the purpose of proving that it is a message or a story, we chose to apply narration techniques to it And the other thing is to prove that the stories of ancient Arab literature contain all the elements of narration that Western literature has talked about, meaning that our literature and our writers know these techniques, even if they are without theorizing them, as the West did. The research is divided into several axes: Who is Ibn Tufail? - What is the neighborhood of Bin Yaqzan? What is the purpose of the story and the scholars' opinions about it? - The elements of narration in the story of Hayy bin Yaqzan, which we gave a brief discussion of the meaning of narration and its elements in general and its elements in the story of Hayy bin Yaqzan in particular, and we have dealt with the elements of narration from an event, character, time and place in it, dialogue, style, description and conflict. We support what Muhammad Rajab Bayoumi said in his book (Andalusian Literature: Between Influence and Influence, p.137) "The story of Hayy Bin Yaqzan did not take its full share of analysis and clarification." In conclusion, we hope that we have succeeded in presenting a comprehensive summary of our topic, and that it be in the service of our Arabic literature and scholars.

scholarly journals Angels with Dirty Faces: Gosha Rubchinskiy and the Politics of Style

2017 ◽  
Vol 1 (3) ◽  
pp. 18-40 ◽  
Author(s):  
Graham Roberts
Keyword(s):  
Cultural Practice ◽  
First Century ◽  
The Other ◽  
The West ◽  
Negative Image ◽  
Russian Culture ◽  
Literal Sense ◽  
The World ◽  
Fashion Designer

In many ways, twenty-first century Russia is the land par excellence of extreme masculinity. President Putin himself regularly indulges in spectacular performances of extreme masculinity, whether it be pledging to ‘bump off’ Chechen terrorists in their ‘shithouses’, swimming in ice-cold Siberian lakes, or posing in the pilot’s seat of a supersonic strategic bomber. Men’s fashion and fashion imagery is one of the rare areas of Russian culture where the kind of masculinity embodied (in a literal sense) by Putin is still challenged, and indeed subverted. Perhaps the most interesting Russian men’s fashion designer working today, certainly the designer who has engaged most persistently with political change, is Gosha Rubchinskiy. In his work he foregrounds various ‘extreme’ forms of Russian masculinity, from the angelic youth at one end of the spectrum through the brown-shirted neo-fascist adolescent, to the shaven-headed football fan at the other end. He does so, he maintains, in order to change the way Russia is perceived in the world. Indeed, if Dostoevsky once claimed that ‘beauty will save the world,’ Rubchinskiy self-consciously enlists what he refers to as the ‘beauty’ of his models in an attempt to challenge the negative image of Russia generated by western media as part of what he has called an ‘informational [sic] war’ against his native country. Borrowing concepts from Bakhtin (the chronotope, carnival) and Foucault (heterotopia), I examine Rubchinskiy’s extreme masculinities, and the questions they raise about masculinity, about the cultural relationship between Russia and the West, fashion as a discrete cultural practice, and the place and role of the fashion designer in society.

scholarly journals Il multiculturalismo e il pluralismo religioso fra illusione e realtà

2006 ◽  
Keyword(s):  
Summer School ◽  
The Other ◽  
The West ◽  
Contemporary Religion ◽  
The One ◽  
Different Cultures ◽  
International Summer School

Multiculturalism confirms that peoples of different roots can coexist beyond the boundaries of race, language and religion. In recent times, with the accentuation of new migratory processes, the West has however come to find itself between integration and conflict. New political and religious fundamentalisms have emerged that are threatening the encounter between different cultures. On the one side is fear, and on the other the values of tolerance and respect. This book contains a number of reflections presented at the XII International Summer School on Religions (San Gimignano, 27-31 August 2005) organised by the International Centre for Studies on Contemporary Religion.

Descending into the Indeterminate State between the Determinate

2020 ◽  
Vol 12 (1) ◽  
pp. 109-128
Author(s):  
Megumi Yama
Keyword(s):  
Personal Experience ◽  
The Self ◽  
The Other ◽  
Childhood Memories ◽  
The West ◽  
Native Culture ◽  
Folk Tale ◽  
Diverse Backgrounds ◽  
The World ◽  
Different Cultures

Abstract When Jung received the manuscript of the Taoist-alchemical treatise entitled The Secret of the Golden Flower from Richard Wilhelm he realized what his drawings of mandalas meant and received confirmation of his theories about the Self. At the same time, Jung realized that he had encountered ‘the East’ within, as he was digging into the depths of his own psyche. Today, thanks to the publication of The Red Book (RB) and Memories, Dreams, Reflections (MDR), we can understand that through that process, Jung held dialogues with the dead. This is considered to mean that he had contact with the world of death to reach another culture—the East. Yama argues that the indeterminate state between the determinate culture and another is chaotic and uncertain, a space which may possibly lead to the world of death. Nowadays, amongst rapid globalization, many people from diverse backgrounds have opportunities to encounter different cultures for various reasons, sometimes out of interest and sometimes out of necessity. In some cases, but not all, individuals simply step across into the other culture without the experience of ‘descending into the depth,’ as Jung had. Yama explores Jung’s inner journey and his childhood memories from the view of what was taking place while he was moving symbolically from the West to the East. For further exploration of the life of someone who is destined to live between different cultures, Yama introduces a Japanese old folk tale and presents clinical material, as well as her personal experience as one who spent her adolescence outside of her native culture.

Studying Modern Arabic Literature

2015 ◽  
Keyword(s):  
Twentieth Century ◽  
Arab World ◽  
Public Intellectual ◽  
Arabic Literature ◽  
Global Culture ◽  
The West ◽  
Teaching And Research ◽  
The Face ◽  
The 1960S ◽  
Modern Arabic

This book is devoted to the life and academic legacy of Mustafa Badawi who transformed the study of modern Arabic literature in the second half of the twentieth century. Prior to the 1960s the study of Arabic literature, both classical and modern, had barely been emancipated from the academic approaches of orientalism. The appointment of Badawi as Oxford University's first lecturer in modern Arabic literature changed the face of this subject as Badawi showed, through his teaching and research, that Arabic literature was making vibrant contributions to global culture and thought. Part biography, part collection of critical essays, this book celebrates Badawi's immense contribution to the field and explores his role as a public intellectual in the Arab world and the west.

Comparative Analysis of Ahmet Hamdi Tanpinar’s Travels to European Countries

2017 ◽  
Vol 5 (1) ◽  
pp. 78
Author(s):  
Aysel KAMAL ◽  
Sinem ATIS
Keyword(s):  
Social History ◽  
Young Lady ◽  
The Other ◽  
European Countries ◽  
Cultural Relations ◽  
The West ◽  
Literary Works ◽  
European Culture ◽  
Turkish Literature ◽  
Art And Architecture

Ahmet Hamdi Tanpinar (1901-1962) is one of the most controversial authors in the 20th century Turkish literature. Literature critics find it difficult to place him in a school of literature and thought. There are many reasons that they have caused Tanpinar to give the impression of ambiguity in his thoughts through his literary works. One of them is that he is always open to (even admires) the "other" thought to a certain age, and he considers synthesis thinking at later ages. Tanpinar states in the letter that he wrote to a young lady from Antalya that he composed the foundations of his first period aesthetics due to the contributions from western (French) writers. The influence of the western writers on him has also inspired his interest in the materialist culture of the West. In 1953 and 1959 he organized two tours to Europe in order to see places where Western thought and culture were produced. He shared his impressions that he gained in European countries in his literary works. In the literary works of Tanpinar, Europe comes out as an aesthetic object. The most dominant facts of this aesthetic are music, painting, etc. In this work, in the writings of Tanpinar about the countries that he travelled in Europe, some factors were detected like European culture, lifestyle, socio-cultural relations, art and architecture, political and social history and so on. And the effects of European countries were compared with Tanpinar’s thought and aesthetics. Keywords: Ahmet Hamdi Tanpinar, Europe, poetry, music, painting, culture, life

Discovering the Other: Study Abroad as Fieldwork

1996 ◽  
Vol 2 (1) ◽  
pp. 111-122
Author(s):  
Joseph R. Stimpfl
Keyword(s):  
Study Abroad ◽  
Cultural Anthropology ◽  
Participant Observation ◽  
Basic Research ◽  
Cultural Adjustment ◽  
The Other ◽  
Cultural Immersion ◽  
Cultural Learning ◽  
Fieldwork Experience ◽  
Different Cultures

The literature annotated here is from a subset of literature in cultural anthropology that deals with ethnographic fieldwork: the basic research exercise of cultural immersion. This bibliography is meant to offer a representative sample of literature in anthropology that deals with the fieldwork experiences of researchers. Cultural anthropology is devoted to the concept of “discovering the other.” Its method of inquiry is often referred to as participant/observation: the researcher lives the culture while observing it. Since so much of the fieldwork experience deals with personal adjustments to living in different cultures, the literature is charged with the problems of adjustment and understanding so common to study abroad experiences. This literature is particularly relevant to those interested in cross-cultural learning and issues in cultural adjustment. 

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