Early Modern Orientalism: Representations of Islam in Sixteenth-and Seventeenth-Century Europe

Vitkus, Daniel

doi:10.1057/9780312299675_12

Cited by 15 publications

(4 citation statements)

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“…As Daniel Vitkus remarks, these 'representations are "real" in the sense that any such representation has a material and ideological impact as a historical phenomenon'. 50 In such a light, English theatres and the pulpit of St. Paul became a place which not only brought together East and West to examine 'Turks', but also its own culture.…”

Section: IImentioning

confidence: 99%

From Sermon to Play: Literary Representations of ‘Turks’ in Renaissance England 1550–1625

Schmuck

2005

Literature Compass

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This article explores the figure of 'Turks' in a number of texts ranging from sermon to play. More specifically, it addresses a variety of available representations of 'Turks' and considers the ways in which literary critics and cultural historians have assessed their role and significance in early modern English writings. Whether as ambassadors, partners in trade, demonised infidels, potential military allies or as characters on the commercial stage, English writers invested 'Turks' with controversial and frequently contradictory meanings that were both real and imagined. As a result, this cultural 'other' emerges as a complex construct, an idea through which Englishmen and women could reflect on their own culture and which defies easy critical categorisation.

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Section: IImentioning

confidence: 99%

From Sermon to Play: Literary Representations of ‘Turks’ in Renaissance England 1550–1625

Schmuck

2005

Literature Compass

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“…Said's work mostly studies the manifestations of Orientalism in the modern period. For discussions of its problematic applicability in earlier periods see, for instance, Hadfield;Vitkus, 1999;Tinguely;Vitkus, 2003, 1-24;Boettcher, 2004b;Aune, particularly 120-22;MacLean, 1-27;Andrea and McJannet. 2 For a concise discussion of the idea of cultural incommensurability, and of its impact in evaluating early modern cultural exchanges, see Subrahmanyam, 2012, 2-7. later Orientalist knowledge regimes, it does insist that the possibility of such texts' contribution to antiracist discourses in early modern Eurasia should be equally entertained and studied. 3 Furthermore, in making the case that Sherley's narrative is directly informed by local actors in Safavid Iran, it maintains that the presence of Eastern knowledge within Western texts from this period is present and awaits scholarly excavation.…”

Section: Introductionmentioning

confidence: 99%

“…Said’s work mostly studies the manifestations of Orientalism in the modern period. For discussions of its problematic applicability in earlier periods see, for instance, Hadfield; Vitkus, 1999; Tinguely; Vitkus, 2003, 1–24; Boettcher, 2004b; Aune, particularly 120–22; MacLean, 1–27; Andrea and McJannet.…”

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confidence: 99%

Courtly Connections: Anthony Sherley’sRelation of his trauels(1613) in a Global Context

Şahin

Schleck

2016

Renaiss. Q.

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This article revisits Anthony Sherley’sRelation of his trauels into Persia(1613), reading the text within the larger context of early modern Eurasia. It highlights the ways in which at least one European traveler sought and found not alterity, but commensurable structures, social roles, political ideologies, and personal motivations in the Islamic polities to the east and emphasized these connections to his European readers. Furthermore, in making the case that Sherley’s narrative is informed by local actors in Safavid Persia, it maintains that a certain level of Eastern knowledge is present within Western texts from this period and awaits scholarly excavation.

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“…Likewise, in The Jew of Malta, Barabas asserts that his acts of treachery emulate Christianity, since Catholic teachings maintain that "Faith is not to be kept with heretics" when "all are heretics that are not Jews" (II,iii,. In fact, it was considered heretical to convert to another faith and Judaism and Islam were considered the most undesirable faiths (Vitkus 2003, 145; see also Vitkus 1999, Matar 1998and Matar 2005). Barbas's rhetoric here echoes Shylock's famous "Hath not a Jew eyes?…”

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confidence: 99%

Political Christianity in Renaissance Drama

Al-Joulan

2017

ALLS

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Examining the following selected Renaissance dramas: Marlowe’s The Jew of Malta (1585), Shakespeare’s The Merchant of Venice (1596), Massinger’s The Renegado (1624), Daborne’s A Christian Turn'd Turk (1612), and Goffe’s The Raging Turk (1656), this research investigates Renaissance dramatists' portrayal of biased Christian standpoints that govern the relation with the non-Christian to uncover whether that dramatization represents the playwrights' participation in validating those attitudes or their critique of politicizing the Christian faith, in both ways underscoring the existence of an ideological 'political faith' issue. It turns out that the period's plays may reveal that such stereotypes are only recruited to further and validate financial gain, political dominance and racial discrimination; that is, political Christianity. However, the playwrights' attitudes remain subject to their unrevealed intentions, and it is, therefore, left to the reader/audience to take sides. Tactically, the dramatists emerge ahead of the Christian and secular politicians of their time as they assume the safe side of impartiality.

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Early Modern Orientalism: Representations of Islam in Sixteenth-and Seventeenth-Century Europe

Cited by 15 publications

References 1 publication

From Sermon to Play: Literary Representations of ‘Turks’ in Renaissance England 1550–1625

From Sermon to Play: Literary Representations of ‘Turks’ in Renaissance England 1550–1625

Courtly Connections: Anthony Sherley’sRelation of his trauels(1613) in a Global Context

Political Christianity in Renaissance Drama

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