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FROM THE RHETORIC OF BLAME TO THE INTERCULTURAL DIALOGUE (WILHELM HALBFASS'S REPLY TO EDWARD SAID'S CRITIQUE OF ORIENTALISM) (Od retoriky obvinovania k medzikulturnemu dialogu (Odpoved Wilhelma Halbfassa na kritiku orientalizmu Edwarda W. Saida))

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Gafrik R.

World Literature Studies

2010

vol. 2 (19)

issue 1

74-80

The paper focuses on the response of distinguished German indologist Wilhelm Halbfass to Edward Said's highly acclaimed but controversial book Orientalism (1979). Halbfass himself is the author of a path-breaking study titled Indien und Europa (1981)/India and Europe (1988), which explores the intercultural encounter of India and Europe, from pre-Alexandrian antiquity until the present. He relied on the German hermeneutical tradition represented by the work of Martin Heidegger and especially Hans-Georg Gadamer who had re-evaluated the notion of prejudice. Said and Halbfass represent two opposing interpretations of colonial intellectual history: the one stressing the violence of colonial intervention and at the other representing the hermeneutic conception of an authentic intercultural encounter. For Said, the systematic employment of Western power-knowledge obscured the human truth of the Orient. For Halbfass, in contrast, the structure of ‘power-knowledge' does not prevent a fruitful and meaningful encounter. Said's work has been reviewed and critiqued by many, including prominent orientalists, who are the target of the indictment. However, Halbfass's work and his reply to the Saidian critique of Oriental studies offer more than that. It proposes a constructive alternative to the discourse about non-Western cultures: a discourse with them.

IDENTITY PROBLEMS. ON THE MARGIN OF 'THE INCREDIBLE SLAVS' (Trudnosci z tozsamoscia. Na marginesie 'Niesamowitej Slowianszczyzny')

86%

Skorczewski D.

Porównania

2008

vol. 5

127-142

The article presents a discussion with the attempt of matching the postcolonial theory with the history of the Central European nations presented by Maria Janion in 'The Incredible Slavs'. The author warns against an automatic transferring of exotic methodologies onto native literary and culture ground, while accusing the romantic researcher with anachronism: she agrees neither with locating the origins of Slavic complexes in the times of Christianisation of this part of Europe nor with the trauma that results from the separation from the pagan/proto-slavic roots postulated by the author. She also claims that the author of 'The Incredible Slavs' unconsciously succumbs to the empire that imposes victimisation discourse to the colonised because she analyses medieval history of Poland through the prism of romantic literature which is naturally dominated by ressentiment. She also repeats the view that the Foreign and the Imposed identity is the source of all misfortunes. In the opinion of the author the colonial discourse in Said's terms could only be born on the grounds of Renaissance - owing to the notion of national identity consolidated at that time. The evidence - Janion's problems with indicating that prenational identity: at one point these are the proto-Slavic customs - in other contexts - the non-Latin Christian identity. Furthermore, the author raises questions as far as the notion of Slavism itself is concerned, which due to a tribal connotation is characterised on its own as colonial or panslavic (so imperial, Russian).

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FROM THE RHETORIC OF BLAME TO THE INTERCULTURAL DIALOGUE (WILHELM HALBFASS'S REPLY TO EDWARD SAID'S CRITIQUE OF ORIENTALISM) (Od retoriky obvinovania k medzikulturnemu dialogu (Odpoved Wilhelma Halbfassa na kritiku orientalizmu Edwarda W. Saida))

IDENTITY PROBLEMS. ON THE MARGIN OF 'THE INCREDIBLE SLAVS' (Trudnosci z tozsamoscia. Na marginesie 'Niesamowitej Slowianszczyzny')