This book examines the evolving role played by the social studies classroom in shaping national identity and contributing to Orientalism, which depicts the peoples of the Middle East as “the Other” relative to those of the United States and Europe. Building upon the momentum of critical approaches to examining the nature of knowledge, the role of schools in society, and the trends within social studies education and its hidden curriculum, the volume crucially shifts the focus toward a more global emphasis, examining the nature of Orientalism and the school as a setting where Orientalist logic and assumptions about the Middle East and its inhabitants are reified. Focusing on the ecosystem of social studies knowledge production and working within the sociology of knowledge, it traces this evolution across the 19th, 20th, and 21st centuries. A novel and unique exploration of knowledge construction, and presenting a vision for a more nuanced and multifaceted portrayal of the Middle East that corrects for the deleterious aspects of Orientalism while avoiding a romanticized apologetic, it will appeal to scholars, researchers, and educators with interests in decolonizing education, social studies education, the history of education, and race and ethnicity studies.

Building on the pioneering work of Edward Said in fresh and useful ways, contributors to this volume consider both historical contacts and literary influences in the formation of Latin American constructs of the “Orient” and the “Self” from colonial times to the present. In the process, they unveil wide-ranging manifestations of Orientalism. Contributors scrutinize the “other” great encounter, not with Europeans but with Arabic, Chinese, and Japanese cultures, as they marked Latin American societies from Mexico, Central America, and the Caribbean to Peru, Argentina, and Brazil. The perspectives, experiences, and theories presented in these examples offer a comprehensive framework for understanding wide-ranging manifestations of Orientalism in Latin America and elsewhere in the developing world. Orientalism and Identity in Latin America expands current theoretical frameworks, juxtaposing historical, biographical, and literary depictions of Middle Eastern and Asian migrations, both of people and cultural elements, as they have been received, perceived, refashioned, and integrated into Latin American discourses of identity and difference. Underlying this intercultural dialogue is the hypothesis that the discourse of Orientalism and the process of Orientalization apply equally to Near Eastern and Far Eastern subjects as well as to immigrants, regardless of provenance—and indeed to any individual or group who might be construed as “Other” by a particular dominant culture.

This stunning new edition retains the book's broad aims, intended audience, and multidisciplinary approach. New chapters take into account the more current backdrop of globalization, particularly events such as 9/11, and attendant developments that make a reconsideration of race relations in education quite urgent.

First Published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

The nine chapters in this book, along with a critical introduction, address complex theological issues relating to structural inequalities of our society, exacerbated by the experience of the COVID-19 pandemic. Pastoral theology as an academic discipline is not a value-free enterprise. This book strives to speak against all forms of injustice and to advocate for those who suffer under existing structural inequalities because such a liberative and social transformative task constitutes the fundamental work of pastoral theology. Each chapter in this book analyses how private problems of individuals are occurring within the immediate world of experience with public issues historically, socially, and politically. As a whole, this book addresses racial injustice, ableism, foster family care, and issues faced by Christian churches during the COVID-19 pandemic. The chapters in this book were originally published as a special issue of the Journal of Pastoral Theology.

Post-Orientalism is a sustained record of Hamid Dabashi’s reflections over many years on the question of authority and power. Who gets to represent whom and by what authority? Dabashi’s work picks up where Edward Said’s Orientalism left off. Said traced the origin of the power of representation and the normative agency that it entails to the colonial hubris that carried a militant band of mercenary merchants, military officers, Christian missionaries, and European Orientalists around the globe. This hubris enabled them to write and represent the people they sought to rule. Dabashi’s book is not as much a critique of colonial representation as it is of the manners and modes of fighting back and resisting it. He does not question the significance of Orientalism and its principal concern with the colonial acts of representation, but he provides a different angle that argues for the primacy of the question of postcolonial agency. Dabashi uses the United States as an example of a country that initiated militant acts of representation in Iraq and Afghanistan. He attempts to unearth and examine the United States’ deeply rooted claim to normative and moral agency, particularly in light of the world’s post-9/11 political reality.

Following a long historical legacy, Muslim women’s lives continue to be represented and circulate widely as a vehicle of intercultural understanding within a context of the "war on terror." Following Edward Said’s thesis that these cultural forms reflect and participate in the power plays of empire, this volume examines the popular and widespread production and reception of Muslim women’s lives and narratives in literature, poetry, cinema, television and popular culture within the politics of a post-9/11 world. This edited collection provides a timely exploration into the pedagogical and ethical possibilities opened up by transnational, feminist, and anti-colonial readings that can work against sensationalized and stereotypical representations of Muslim women. It addresses the gap in contemporary theoretical discourse amongst educators teaching literary and cultural texts by and about Muslim Women, and brings scholars from the fields of education, literary and cultural studies, and Muslim women’s studies to examine the politics and ethics of transnational anti-colonial reading practices and pedagogy. The book features interviews with Muslim women artists and cultural producers who provide engaging reflections on the transformative role of the arts as a form of critical public pedagogy.

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.

In this accessible combination of post-colonial theory, feminism and pedagogy, the author advocates using subversive and contemporary artistic representations of women to remodel traditional stereotypes in education. It is in this key sector that values and norms are molded and prejudice kept at bay, yet the legacy of colonialism continues to pervade official education received in classrooms as well as ‘unofficial’ education ingested via popular culture and the media. The result is a variety of distorted images of women and gender in which women appear as two-dimensional stereotypes. The text analyzes both current and historical colonial representations of women in a pedagogical context. In doing so, it seeks to recast our conception of what ‘difference’ is, challenging historical, patriarchal gender relations with their stereotypical representations that continue to marginalize minority populations in the first world and billions of women elsewhere. These distorted images, the book argues, can be subverted using the semiology provided by postcolonialism and transnational feminism and the work of contemporary artists who rethink and recontextualize the visual codes of colonialism. These resistive images, created by women who challenge and subvert patriarchal modes of representation, can be used to create educational environments that provide an alternative view of women of non-western origin.