Thesis (Ph.D.) --Murdoch University, 2004. / Thesis submitted to the Division of Arts. Includes bibliographical references (leaves 313-328).

Thesis (Ph. D.)--University of Sydney, 2007. / Title from title screen (viewed February 23, 2010) Degree awarded 2007; thesis submitted 2006. Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of English, School of English, Art Histoty, Film and Media, Faculty of Arts. Includes bibliographical references. Also available in print form.

Thesis (Ph. D.)--University of California, San Diego, 2005. / Vita. Includes bibliographical references (leaves 280-294).

Thesis (Ph. D.)--University of California, San Diego, 1999. / Vita. Includes bibliographical references (leaves 199-205).

Thesis (Ph. D.)--University of California, San Diego, 2005. / Includes bibliographical references (leaves 280-294). Also available on the Internet.

Thesis (Ph. D.)--Ohio State University, 2005. / Title from first page of PDF file. Includes bibliographical references (p. 254-260).

Submitted by Viviane Lima da Cunha (viviane@biblioteca.ufpb.br) on 2018-01-31T12:57:23Z No. of bitstreams: 1 arquivototal.pdf: 2978857 bytes, checksum: b390019002d6aafd5354ca16dc9030be (MD5) / Made available in DSpace on 2018-01-31T12:57:23Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 2978857 bytes, checksum: b390019002d6aafd5354ca16dc9030be (MD5) Previous issue date: 2016-12-05 / Those intellectuals in Western modernity who exempted themselves from the Orientalist intellectual vanguard position did so, in part and in fact, once they were deeply involved with Eastern philosophy (especially, the Indian); undeniably in greater number among the Germans. This German intellectual look, along with a clear indomania, remained almost completely apart from the imperialist exploratory justifications, so attractive to the British and the French minds, as Said’s Orientalists, those explored by literary dictates and other Orientalists presented by him. Therefore, we confirm and disagree, at the same time, with the author of Orientalism on a fundamental point: Germany has opposed orientalisms. One, to a lesser extent, based specifically on Hegel’s communicating vessels (coming from some English and French), which confirms Said’s thesis; the other, and here under the particular look of Max Weber, opposed to the imperialist and modernist Orientalism. Given this premise, we deal with a fruitful and broad intellectual understanding, under the Weberian look, with respect to the transmission of ideas that took place in the nineteenth and early twentieth centuries, the so-called East India towards West Germany. Nevertheless, we have the following central problems: what would Weber's interests be? What and how did he present the Indian religions? Was he a mere influencer of Orientalism, as Said claims? Another Eurocentric adventurer and rationalist when it comes to an oriental culture? About the the first two questions, our research points to deep intellectual interests on the part of the German, far beyond what was expected; on the other questions, the answer is notably negative, since Weber will go beyond his time in many respects and will have unprecedented concerns, conclusions and amplifications regarding the indological analysis. Besides, he was not oblivious and submissive to the reports and analyzes coming from England and France, much less to the rationalist European and modern dictates that propagate the idea of being "better" than other times and other cultures. / Da posição de vanguarda intelectual orientalista se eximiram, em parte, aqueles intelectuais na modernidade ocidental que de fato ficaram profundamente envolvidos com a filosofia oriental (em especial, indiana), inegavelmente com maior ênfase entre os alemães. Tal olhar intelectual alemão, junto a uma indomania evidente, manteve-se quase que absolutamente à parte das justificativas exploratórias imperialistas, tão atraentes às mentes inglesas e francesas, os orientalistas de Said, e tão exploradas pelos ditames literários e orientalistas apresentados por ele. Assim sendo, confirmamos e discordamos ao mesmo tempo do autor de Orientalismo em um ponto fundamental: a Alemanha possui orientalismos opostos. Um, em menor proporção, calcado especificamente nos vasos comunicantes de ingleses e franceses, que confirma a tese do Said; outro, e aqui sob o olhar particular de Max Weber, contrapõe-se ao orientalismo imperialista. Diante desta premissa, tratamos de um entendimento intelectual frutífero e amplo, sob o olhar weberiano, no tocante ao contato ou transmissão de ideias ocorridas no século XIX e início do XX, entre os assim chamados Oriente indiano e o Ocidente alemão. Não obstante, temos os seguintes problemas centrais: quais seriam os interesses indológicos de Weber? O que e como ele apresentou as religiões indianas? Seria ele um mero influenciador do orientalismo, como assim apregoa Said? Mais um aventureiro eurocêntrico e racionalista em torno de uma cultura oriental? Para as duas primeiras questões, nossa pesquisa aponta para interesses intelectuais profundos por parte do alemão, muito além do esperado; para as demais, notadamente não, já que Weber irá além de seu tempo em muitos aspectos e terá preocupações, conclusões e amplificações inéditas em relação à análise indológica; além de não ficar omisso ou submisso aos relatos e análises advindas da Inglaterra e França, muito menos aos ditames racionalistas europeus e modernos que propagam a ideia de serem “melhores” a outros tempos e a outras culturas.

This study aims to investigate how the swedish newspaper Aftonbladet frame terrorist attacks, depending on if the attack took place in the West or the East. Aftonbladet is one of the largest digital news media in Sweden with a large reader base, and was used to gain an understanding of how framing could affect the Swedish reader’s perception of the West and the East in conjunction with terrorism. The study used a critical discourse analysis to investigate four different terrorist attacks, namely four different news articles. Two of these attacks took place in the West; Manchester and Brussels, and two in the East; Kabul and Baghdad. The analysis showed that the different attacks were framed in different ways, were the articles for the attacks in the East showed signs of orientalism and “othering”, which according to previous studies could lead to “islamophobia” and a division between cultures. This study showed that a stereotypic way of thinking still exist in a post-colonial society and is deeply rooted, even in one of Sweden's largest digital news media, Aftonbladet.

O presente trabalho trata da percepção ocidental em relação à dança oriental a partir de relatos de seis viajantes inglesas que estiveram no Egito entre os anos de 1842 e 1876, período que abrange a dominação imperialista europeia no Oriente Médio. Têm-se como referenciais teóricos o conceito de “Orientalismo”, cunhado por Edward Said, e a crítica posterior realizada por feministas pós-coloniais e decoloniais. Assim, analiso estes relatos a partir de uma perspectiva interseccional, considerando-se os recortes de gênero, raça e classe que influenciaram as representações tecidas por mulheres europeias sobre homens e, sobretudo, mulheres egípcias. Examino de que modo estas representações impactaram tanto nas identidades inglesas quanto egípcias e de que maneira elas transformaram a dança que era praticada no Egito e que, a partir do contato dado no contexto colonial, se transnascionalizou e hoje é percebida como “Dança do Ventre” (em português), “Bellydance” (em inglês), “Danse du Ventre” (em francês) e “Raqs Sharqi” (em árabe). / This research investigates the Western perception of Eastern dance based on the study of the accounts of six British women who traveled to Egypt between 1842 and 1876, a period that encompasses European imperialist domination in the Middle East. The theoretical references include the concept of "Orientalism", coined by Edward Said, and the subsequent criticism by postcolonial and decolonial feminists. Thus, I analyze these reports from an intersectional perspective, considering the categories of gender, race and class that influenced the representations made by European women about men and, above all, Egyptian women. I examine how these representations impacted both English and Egyptian identities and how they transformed the dance that was practiced in Egypt, which, from the contact given in the colonial context, became transnational and is now perceived as “Dança do Ventre” (in Portuguese) “Bellydance” (in English), “Danse du Ventre” (in French) and “Raqs Sharqi” (in Arabic).

La poésie française doit-elle ses avancées contemporaines à une certaine « alchimie verbale » ? En convoquant Hermès dans son œuvre, Salah Stétié offre une visibilité à la problématique de l'intégration de l'alchimie dans le champ de la poésie. Par cette voie, nous projetons d'inaugurer une facette de l'œuvre de Salah Stétié qui n'a fait l'objet d'aucun discours critique jusqu'à présent, puisque les exégètes ont toujours ramené cette poésie à l'influence de la tradition musulmane, délaissant la saveur de la substance au profit de l'apparence et de la doctrine. En même temps, ce sera l'occasion de réhabiliter, voire de redéfinir la science d'Hermès, eu égard à cette alliance poético-alchimique. La première partie entreprend l'état des lieux, en défrichant le terrain hermétique, son statut par rapport aux sciences de l'homme et son apport à la poésie. Après ce cadrage théorique, les deux parties suivantes s'intéresseront à l'usage de l'hermétisme par Salah Stétié. L'élaboration d'un nouveau langage implique profondément l'alchimie de la substance. D'une part, l'entente opérée par le poète, fils d'Hermès, entre l'Orient et l'Occident se traduit par un français croisé d'arabe. D'autre part, les images mentales renvoient à un processus souterrain qui, mettant en jeu les forces de l'inconscient, la chair organique et cosmique, la musique des mots, le souffle du lecteur, remet en perspective des concepts littéraires et des notions méthodologiques (francophonie, hermétisme, approches critiques …). / Does the French poetry owe its contemporary advances to a certain " verbal alchemy "? By summoning Hermes in his work, Salah Stétié offers a visibility to the problem of the integration of the alchemy in the field of the poetry. By this way, we intend to inaugurate a facet of the work of Salah Stétié which didn't make the object of any critical speech until now, because the exegetes always returned this poetry to the influence of the Islamic tradition, abandoning the flavour of the substance for the benefit of the appearance and of the doctrine. At the same time, it will be the occasion to rehabilitate, even to redefine the science of Hermes, in consideration of this poetic/alchemical alliance. The first part begins the inventory of fixtures, by cultivating the hermetic ground, its status with regard to the human sciences and its contribution in the poetry. After this theoretical centring, following both parts will be interested in aid of the hermeticism in Salah Stétié. The elaboration of a new language involves profoundly the alchemy of the substance. On one hand, the agreement operated by the poet, son of Hermes, between the East and the West is translated by crossed French of Arabic. On the other hand, the mental images send back to an underground process which, involving the strengths of the unconscious, the organic and cosmic flesh, the music of the words, the breath of the reader, puts back in prospect some literary concepts and methodological notions (francophonie, hermeticism, critical approaches…).