萨义德以其独特的双重身份,对西方中心权力话语做了分析,通过对文学作品、演讲演说等文本的解读,将O rie n ta lis m——"东方学",做了三重释义:一门学科、一种思维方式和一种权力话语系统,对东方学权力话语做了系统的批判,同时将东方学放入空间维度对东方学文本做了细致的解读。

萨义德的“Orientalism”释义

Preface (1999) Preface (1990) 1. Subjects of Sex/Gender/Desire I. 'Women' as the Subject of Feminism II. The Compulsory Order of Sex/Gender/Desire III. Gender: The Circular Ruins of Contemporary Debate IV. Theorizing the Binary, the Unitary and Beyond V. Identity, Sex and the Metaphysics of Substance VI. Language, Power and the Strategies of Displacement 2. Prohibition, Psychoanalysis, and the Production of the Heterosexual Matrix I. Structuralism's Critical Exchange II. Lacan, Riviere, and the Strategies of Masquerade III. Freud and the Melancholia of Gender IV. Gender Complexity and the Limits of Identification V. Reformulating Prohibition as Power 3. Subversive Bodily Acts I. The Body Politics of Julia Kristeva II. Foucault, Herculine, and the Politics of Sexual Discontinuity III. Monique Wittig - Bodily Disintegration and Fictive Sex IV. Bodily Inscriptions, Performative Subversions Conclusion - From Parody to Politics

Postmodern Subjects, Postmodern BodiesThinking Fragments: Psychoanalysis, Feminism, and Postmodernism in the Contemporary WestYearning: Race, Gender, and Cultural PoliticsGender Trouble: Feminism and the Subversion of Identity

Several years ago I saw Peter Sellers in the movie Being There. In a most convincing manner he personified a gardener tending the garden of a huge mansion. His only contact with the world outside was a Television and its remote control. His garden was real, the world beyond a metaphor. Culture, to him, was indeed the original latin cultura derived from the verb colo 'to plough; to till; to tend'. The soil, the seeds, the seasons and their harvest were his paradigm. The moment his master died he strolled into a universe he did not know; but he continued to measure even this human environment by the standards of his ecological pragmatism. His inversion of social reasoning was embraced as 'in-depth-understanding' cast into stunningly simple, lucid metaphors. For instance, he answered questions on economic recession calmly in the logic of his garden: after summer come fall and winter followed again by spring. Decay and seeming barrenness are absolutely necessary for the renewal of nature. His answer was simple: being there, you'll understand: you'll understand what happens, you'll understand what is necessary to do; it made him president. The thrust of the argument is the observation that culture is a matter of 'being there', 'know-how', 'familiarity', 'acting skillfully and strategically'; it equals digging into the soil, planting the seeds, watching the weather, inferring the necessary and tending the processes of growth and fruition. Culture is a process, an ongoing con cern, a praxis that takes its meaning only in application, in practices that chisel the presence of culture. Human culture, the object of cultural anthropology, is such a praxis, rooted in practice and interaction as conditions for the fruition of human knowledge. In a kind of 'radical hermeneutics'1 the humanities are cultivated in the open, among fellow human beings, taking as their vehicle the four dimensions of shared presence that unite time and place. Human time and human space, man-made presence, are the only rift into 'general, physical time' and 'general, physical space' that opens up to us. All that we can achieve or know, we perform in that 'clearing'; it constitutes our garden, our stage, our opportunity. This performance is the praxis of human culture.

Anthropology as Performance

Cross-cultural research is rife with ethical and methodological challenges but, despite the increased demand for such research, discussions on 'culturally sensitive methodologies' are still largely neglected. Consequently, researchers often find themselves faced with difficulties but lack information on how to deal with them. This text provides an in-depth discussion on how to perform qualitative research in cross-cultural contexts with an emphasis on a more ethical, sensible and responsible approach. Pranee Liamputtong suggests culturally sensitive and appropriate research methods that would work well with cultural groups. She offers thought-provoking perspectives and diverse cultural examples which will be of value to both novice and experienced cross-cultural researchers. Throughout the volume there are references to the excellent work of many cross-cultural researchers who have paved the way in different social and cultural settings.

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Performing Qualitative Cross-Cultural Research

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Dislocating cultures: identities, traditions, and Third World Feminism

Can there be a decolonial autoethnography? If so, what could such an autoethnography look, sound, and feel like? If the possibility of decolonizing this mode of knowing does not exist, then what ar...

http://journals.sagepub.com/doi/pdf/10.1177/1532708617728955

Introduction: Decolonizing Autoethnography:

In this conversation, the author’s goal is to discuss subjectivity/s as evolving and temporal representational emergences in ethnographic fieldwork. She uses her participation in a narrative ethnographic study of women’s experiences in Hindu arranged marriages to show how her positions traveled and constantly shifted in the years of fieldwork. Ultimately, she shifts focus to her fieldwork and explores the ways in which her co-participants shifted her selves and, in so doing, “represented” their own marital stories. As she does so, she shows herself caught between eligibilities granted to her by her participants and how these shaped what she discerned in the narratives. Her broader goal in enacting these tough yet healthy tensions is to facilitate a dialogue on how the resculpting of the ethnographer shows us the recursive relationship among subjectivity/s, representation, and interpretation.

https://journals.sagepub.com/doi/pdf/10.1177/160940690600500402

Subjectivity and the “Native” Ethnographer: Researcher Eligibility in an Ethnographic Study of Urban Indian Women in Hindu Arranged Marriages:

In this article the authors focus on the potentiality of postcolonial discourses to revision English oral competency courses that form a part of the general education and communication studies curriculum at numerous universities. The authors use as a case, the basic course in public speaking, which is often a mandatory course toward baccalaureate graduation at many universities. The authors offer the beginnings of an outline to help revision the public speaking course and propose that this outline can serve as a conceptual scheme to revision communication studies in ways that reflect and draw upon postcolonial frames and devices. The authors’ broader goal is to show one way that postcolonial work can make a practical disciplinary intervention. Leaning on key themes in postcolonial discourses, the authors outline the ways that this course can be pedagogically revised and suitably historicized. The authors also discuss various ways that a revised course can enlarge the capacity to engage a rapidly changing ...

Postcoloniality and the speaking body: Revisioning the English oral competency curriculum

Sozialforschung hat sich uber mehrere Jahrzehnte mit dem linguistic turn beschaftigt, der insoweit als revolutionar erachtet wurde, als sich Wissenschaftlerinnen und Wissenschaftler mit Fragen von Wirklichkeit, Wissen und Reprasentation beschaftigten. Innerhalb der Ethnografie wurde diese Wende insbesondere auch begrust mit Blick auf Fragen der Intersubjektivitat, Reflexivitat und Positionalitat. Erst seit Kurzem hat das performative Paradigma zusatzlich Einfluss gewonnen, in dem Ethnograf/innen und Feldteilnehmer/innen auch in ihrer Korperlichkeit und in dem Regionen in ihrer Raumlichkeit gefasst werden. Meine aktuelle ethnografische Studie uber die Erfahrungen indischer Frauen mit gemas des Hinduismus arrangierten Heiraten startete ich zunachst mit einigem theoretischen Vorwissen uber und einer gewissen Aufmerksamkeit fur positionelle und performative Besonderheiten, da ich wusste, dass ich mit Frauen zu tun haben wurde, deren Entscheidungen sich sehr von meinen eigenen unterschieden. Aber sehr bald erkannte ich, dass meine Krise der Reprasentation materieller, textueller, epistemologischer und theoretischer Art war. Meine Felderfahrungen liesen mich meine Vorstellungen von ethnografischer Reprasentation grundlegend neu uberdenken. In diesem Beitrag zeige ich meinen Weg in Theorie, Text und Performance bzw. weg von ihnen und ich zeige, wie ich meine eigene Feldforschung als korperliche und raumliche material performances – eigene und die meiner Forschungspartnerinnen – rekonzeptualisiert habe. Ich wende mich dabei im Besonderen der symbolischen Analyse eines Gedichtes zu, das im Verlauf meiner Feldarbeit als performativer Text entstanden ist. Ich verstehe dieses Gedicht als eine sideways mystory, die mir erlaubte, von der Interpretin von Erzahlungen zur Kulturkritikerin zu werden, die Verborgenes aufdecken und das Publikum anregen mochte, uber komplexe Wirklichkeiten nachzudenken und in ihnen zu handeln.
URN: urn:nbn:de:0114-fqs0802248

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Poetic Arrivals and Departures: Bodying the Ethnographic Field in Verse

In this essay, we address emerging tensions that are increasingly facing persons, such as ourselves, who choose to reside in borderlands both inside and outside pedagogical settings. Such tensions include matters of location and dislocation, rootedness and uprootedness, diversity and commonality, space and place, time and distance, and so on. The first author enacts her own negotiations of these tensions and offers possible pathways of envisioning human diversity in more heuristic ways. In dialogue, personal narrative, personal history, and classroom re-enactments, we offer a different framework for envisioning difference. Ultimately, our goal is to show one way that we can create the possibility of new imaginations of difference, commonality, diversity, and culture in the college classroom.

Devika Chawla

Papers

Introduction: Decolonizing Autoethnography:

Subjectivity and the “Native” Ethnographer: Researcher Eligibility in an Ethnographic Study of Urban Indian Women in Hindu Arranged Marriages:

Postcoloniality and the speaking body: Revisioning the English oral competency curriculum

Poetic Arrivals and Departures: Bodying the Ethnographic Field in Verse

New imaginations of difference: on teaching, writing, and culturing