View of Balkan variations of Orientalism and OccidentalismThe shift of interest from community to individuality and freedom brought by modernity challenged the central place once occupied by religion, pushing it to the outskirts of human life. All these led to an increased indifference towards any transcendental guarantor that could act in a neutral reason-governed space. Stern R. Hegel and the Phenomenology of Spirit. London: Routledge Philosophy Guidebooks Routledge Weil E. Philosophie politique.
This paper builds upon my experience of teaching criminology at the University of the West Indies in Trinidad, where it emerged over an eight-year period that the issues which were most salient in that context might not be covered at all in western criminology texts, and that the theoretical presumptions of western criminology were as likely to be misleading, or at best to miss the point, as to be helpful. An analysis of these difficulties revealed the twin failings in western criminology of orientalism, which romanticizes the other, and occidentalism, which denies the possibility of difference, or seeks to explain it away. The deep presumptions of western theories may be harmful for non-western consumers of them. Meanwhile, western criminology inhibits its own theoretical development by limiting its theorization of difference to resistance. Consideration of an issue relevant to but located outside criminology, that of violence against women and children, reveals the possibility of an interactive globalization in which people living in different societies may more constructively learn from each other. Most users should sign in with their email address.
Use the link below to share a full-text version of this article with your friends and colleagues. Learn more. Orientalism and Occidentalism are interrelated concepts. Current geographical works have focused largely on the third. These definitions differ in terms of their recognition of the strength and durability of Western imperialism in orchestrating Orientalism. The full text of this article hosted at iucr.
Xiaomei Chen's Occidentalism has been received by some scholars as a "stunning ," "innovative," "thought-provoking work," since it speaks for, and as, a nonWestern Other, and its forceful critique ofEdward Said is said to be right on target see the comments on the book jacket by Paul Pickwicz, Arif Dirlik, and Zhang Longxi. Chen attacks Said's claim that imperialism is the central fact of the twentieth century because she wants to demonstrate that this claim to universal truth can find support only in "strictly British, French and American provenance " p. As a real nonWestern Other, Chen finds that her experiences have been quite different from what Said argues on the basis of a conceptually constructed Orient. As a Chinese, Chen finds that China has had a history ofimperialist longings and practices far older than its counterparts in the West p. For her, using Masao Miyoshi's words, it is difficult totally and completely to separate imperialism as reflected in Japan's military actions during World War II from anti-imperialism as demonstrated when Japan was confronted by Russian imperialism at the turn ofthis century, or by Chinese dynastic imperialism long before the modern era , and any attempt to represent different realities between the First and Third Worlds is "treacherous," since the very term "Third World" may imply "a racist reaffirmation ofthe First World with its essentialized characteristics. Denying imperialism as the central fact ofthe twentieth century, Chen construes Occidentalism as what is true in China; Occidentalism has been a new discourse marked by a particular combination ofthe Western construction of China with the Chinese construction ofthe West p; 5.