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Civilizations «narrate themselves» in order to establish legitimacy, succeed against others, portray their own merits to their best advantage. The results express societal dynamics, yet also have a retroactive effect and decisively influence the self-conceptions of the «initiating societies». Political philosophies, interpretations of history and social perceptions of artistic achievements all contribute to these narratives. The dignified components, however, are by no means the sole or even the most important ones. Distinction in material culture (technological proficiency, popular art forms, etc.) or economic adroitness are even more consequential. The occidental narrative has been badly vacillating lately. Its severe crisis - due in part to a lack of collective self-confidence, but also to disagreements between its main strands - merits a meticulous analysis of a multitude of criteria. The resulting critique is embedded in reflections on a general theory of narrativity.
A groundbreaking critique of the West's historical, cultural, and political perceptions of the East that is—three decades after its first publication—one of the most important books written about our divided world. "Intellectual history on a high order ... and very exciting." —The New York Times In this wide-ranging, intellectually vigorous study, Said traces the origins of "orientalism" to the centuries-long period during which Europe dominated the Middle and Near East and, from its position of power, defined "the orient" simply as "other than" the occident. This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding.
Istanbul s Galata Bridge has spanned the Golden Horn since the sixth century AD, connecting the old city with the more Western districts to the north. But the bridge is a city in itself, peopled by merchants and petty thieves, tourists and fishermen, and at the same time a microcosmic reflection of Turkey as the link between Asia and Europe. Geert Mak introduces us to the woman who sells lottery tickets, the cigarette vendors, and the best pickpockets in Europe. He tells us about the pride of the cobbler and the tea-seller's homesickness. And he describes the role of honor in Turkish culture, the temptations of fundamentalism and violence, and the urge to survive, even in the face of despair. These stories of the bridge s denizens are interwoven with vignettes illuminating moments in the history of Istanbul and Turkey and shedding light on Turkey s relationship with Europe and the West, the Armenian question, the migration from the Turkish countryside to the city, and the demise of the Ottoman Empire."
Spengler's work describes how we have entered into a centuries-long "world-historical" phase comparable to late antiquity, and his controversial ideas spark debate over the meaning of historiography.
This collection is the first book-length scholarly study of the pervasiveness and significance of Roxolana in the European imagination. Roxolana, or "Hurrem Sultan," was a sixteenth-century Ukrainian woman who made an unprecedented career from harem slave and concubine to legal wife and advisor of the Ottoman Sultan Suleiman the Magnificent (1520-1566). Her influence on Ottoman affairs generated legends in many a European country. The essays gathered here represent an interdisciplinary survey of her legacy; the contributors view Roxolana as a transnational figure that reflected the shifting European attitudes towards "the Other," and they investigate her image in a wide variety of sources, ranging from early modern historical chronicles, dramas and travel writings, to twentieth-century historical novels and plays. Also included are six European source texts featuring Roxolana, here translated into modern English for the first time. Importantly, this collection examines Roxolana from both Western and Eastern European perspectives; source material is taken from England, Italy, France, Spain, Germany, Turkey, Poland, and Ukraine. The volume is an important contribution to the study of early modern transnationalism, cross-cultural exchange, and notions of identity, the Self, and the Other.
This two-volume set charts a cross-disciplinary discursive terrain that proffers rich insights about deceit in contemporary postcolonial Sub-Saharan African politics. In an attempt to produce a nuanced and multifaceted academic dialoguing platform, the two volumes have a particular focus on the aspects of treachery, fear of difference (oppositional politics), and discourses/semiotics of mis/self-representation. The major aim of the proposed volumes is to contribute toward the often problematised conversations about the unfolding (post)colonial Sub-Saharan world which is topical in decolonial and Pan-African studies.The volumes seek to place political thinking and postcolonial political systems under the scholarly gaze with the view to highlight and enhance the participation of African cross-disciplinary scholarship in the postcolonial political processes of the continent. Most significantly, it is through such probing of the limitations of our own disciplinary perspectives which can help us appreciate the complexity of the postcolonial Sub-Saharan African politics. The first volume uses Zimbabwe as a case study, while the second volume examines postcolonial politics in Sub-Saharan Africa more broadly.The first volume uses Zimbabwe as a case study, while the second volume examines postcolonial politics in Sub-Saharan Africa more broadly.The first volume uses Zimbabwe as a case study, while the second volume examines postcolonial politics in Sub-Saharan Africa more broadly.
177 short stories.
This is one of the first books in English to explore Arab responses to Western culture and values in modern Arab literature. Through in-depth research El-Enany examines the attitudes as expressed mainly through works of fiction written by Arab authors during the twentieth, and, to a lesser extent, nineteenth century. It constitutes an original addition to the age-old East-West debate, and is particularly relevant to the current discussion on Islam and the West. Alongside raising highly topical questions about stereotypical ideas concerning Arabs and Muslims in general, the book explores representations of the West by the foremost Arab intellectuals over a two-century period, up to the present day, and will appeal to those with an interest in Islam, the Middle East, nationalism and the so-called ‘Clash of Civilizations’.
Ayn al-Qu t al-Hamadh n (d. 1131) is a defining mystic of medieval Iran whose teachings influenced many Iranian and Indian scholars after him. A major focus in his work is his approach to death as a state of consciousness. Drawing on medieval manuscripts and primary sources, this book offers insight on this mystic and his perception of death.