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polymexina in theoryishotcrew

:D here's my list.

1. The Methodology of the Oppressed by Chela Sandoval
2. Soul Talk by Gloria Akasha Hull
3. Culture and Truth by Renato Rosaldo
4. Thirdspace by Edward Soja
5. Homo Ludens by Huizinga
6. Tales of Dark Skinned Women by Gargi Bhattacharyya
7. In Other Worlds by Spivak
8. Queer Phenomenology by Sara Ahmed
9. "A Cyborg Manifesto" by Donna Haraway
10. "Situated Knowledges" by Donna Haraway

:braces self:



Have you read any of the Said detractors? I am about to embark on some of that for a project. Also, just read a book on responses to Oliver Stone's Alexander and one of the major critiques was of his harem scene which historians have known for decades that this sexualized, "mysterious" view of the Persian harem is inaccurate (Stone himself admits in a response that it was a poor choice to film it that way). The notion of sacred prostitution in Babylon was also dispelled many years ago now. The image of the sexualized east has its roots primarily in Victorian culture with paintings like those of Jerome etc. and we have all been reluctant to let such views go. I am wondering how Ahemd fits in here? And how is she doing anything that ancient historians (especially intellectual historians who talk about how historians write about history) haven't been doing already for decades?

Or, perhaps we might incorporate the queer element by thinking of the scene from Lawrence of Arabia wherein Lawrence is taken prisoner by the Ottoman Turks and raped by soldiers. They are, I think. part of the same phenomena (and, of course, the whole movie is a praise of British colonialism and a critique of the middle eastern peoples to be able to self-govern). Same idea, though.

Edited at 2010-07-13 01:54 pm (UTC)
What project are you working on?

I don't know if Suleri would count as a detractor, but one of the major shifts she's offering to Said's work is thinking about the agency of the colonized. For Said, colonization and orientalizing HAPPENS TO the the colonized subject. The same, I think for Fanon and Cesaire. Suleri argues in the Rhetoric of English India that it's important to think about the agency and complicity of the native elite in maintaining colonial governments. Lata Mani in Contentious Traditions is arguing something similar, except in regards to sati and marriage traditions. What's important about this shift is that for Said power travels down. For Suleri and Mani, power is multidirectional and not stable, something they're getting from Foucault.

I have to run for the bus, but will comment later with more on Ahmed. :D