On Russian Orientalism: A Response to Adeeb Khalid

Knight, Nathaniel

doi:10.1353/kri.2008.0053

Cited by 35 publications

(7 citation statements)

References 17 publications

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“…This ambivalence has led to arguments among contemporary researchers about the applicability of Edward Said's concept of "orientalism" and postcolonialism to the Russian-Soviet interaction with non-Russian peoples (Said 1979;Khalid 2000;Knight 2000;Todorova 2000;Moore 2001;Spivak et al 2006;Etkind 2011). The majority of those researching the Soviet national question are inclined to think that the colonial policy of tsarist Russia and the Soviet nationality policy were essentially different from the discursive, institutional, and material practices of the classical European colonialism criticized by Said. According to Etkind (2001) the main difference between the colonial experience of Russia and classical European colonialism is that in Russia, a cultural divide has been constructed not between imperialist conquerors and their overseas colonies, but between the higher and lower classes.…”

Section: Applicability Of Postcolonial Studies To the Russian-soviet mentioning

confidence: 99%

“Socialist in content, national in form:” the making of Soviet national art and the case of Buryatia

Tagangaeva

2017

Natl. pap.

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This article examines the fine art of the Soviet national republics and its discourse in the Soviet Union, which were considerably shaped under the influence of socialist realism and Soviet nationality policy. While examining the central categories of Soviet artistic discourse such as the “national form,” “national distinctness,” and “tradition,” as well as cultural and scientific institutions responsible for the image of art of non-Russian nationalities, the author reveals the existence of a number of colonial features and discursive and institutional practices that foster a cultural divide between Russian and non-Russian culture and contribute to the marginalization of art. Special attention is paid to the implications of this discursive shaping for the local artistic scene in Buryatia.

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Section: Applicability Of Postcolonial Studies To the Russian-soviet mentioning

confidence: 99%

“Socialist in content, national in form:” the making of Soviet national art and the case of Buryatia

Tagangaeva

2017

Natl. pap.

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“…Russia's attempt at narrative sophistication and subtlety -a modern and perhaps even crude imitation of the older Russian orientalist tradition (Khalid 2000;Knight 2000;Todorova 2000) -is nevertheless being challenged by the realities of today's Russian-Islamic relations, particularly those that do not lend themselves to easy resolution. Thuggish in culture and policy, Russian Islamophobia echoes some of the more extreme examples of the recent European and American social scene.…”

Section: The Russian Islamic Narrative: Bandwagoning and Differentiationmentioning

confidence: 99%

Islam and security narratives in Eurasia

Mesbahi¹

2013

Caucasus Survey

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The 1979 Iranian Revolution and the re-emergence of Islam as a major political factor ushered in an international narrative linking Islam with security. This initial securitisation of Islam was qualitatively enhanced by the 9/11 crisis and the emergence of a US-inspired and led global masternarrative on Islamic threat. Eurasian Islam had its own rich, more nuanced and complex normative heritage, both in its "Orthodox" imperial Russian and Marxist Soviet past, from which to construct its own native securitisation narrative of Islam; it was nevertheless heavily affected by the post-9/11 global masternarrative. This article analyses the impact of this masternarrative on the securitisation of Islam in Eurasia, and its symbiosis and encounter with Eurasian Islam in the post-Soviet, and especially post-9/11, eras. It further analyses Russia's attempt at both bandwagoning and differentiation, the utilisation of the masternarrative in Central Asia and its implications for authoritarianism, and the disposition of major actors such as the US, China, Iran and Turkey towards the securitisation of Islam. Post-Arab Spring dynamics have added new levels of complexity to the securitisation of Islam, specifically for Russia and its relations with the North Caucasus in particular, and with the wider Muslim and Western worlds more generally. Encounters and synergies between the global and Eurasian narratives, as elsewhere, have become a major source of policy connectivity between the states, societies, and social movements of the region and global Islamic politics.

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“…This is also a familiar critique from Russian intellectuals of the applicability of the term colonialism, Orientalism, or even imperialism to the Russian context (for a lively recent debate between Russian and Western scholars on this issue, see Grachev andRykin 2007, Morrison 2007). For a debate about the applicability of Orientalism, see Khalid 2000, Knight 2000and Todovora 2000; for authors that assume, as I do, its general applicability mutatis mutandis to the Caucasus, see Layton (1986Layton ( , 1992Layton ( , 1994Layton ( , 1997, Jersild (1999Jersild ( , 2002. Naturally, colonialism (like Orientalism and imperialism) is a term that, like essentially every other term of comparative analysis, eludes easy and unchanging definitions except by ostension, but consider how much more elusive than these is the invariant core of term "modernity," a term which is nearly always defined either extremely abstractly or by simple ostensive definition (a long list of things that seem to go together).…”

Section: Introductionmentioning

confidence: 99%

Strangers in a Strange Land

Manning¹

2012

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Where [sadauri] do you come from?' 'Where [sadável]? From Gaibotani, here in the mountains on the banks of the Terek.' 'Are you Georgian or Ossetian [osi]?' 'Why would I be an Ossetian [ovsí]? I am a Georgian, a Moxevian.' 'Your home is in a good place.' 'It's not so bad [gonjái].* It suits our poverty.' 'Water and air like this are happiness itself.' 'Hm!' laughed the Moxevian. 'What are you laughing at [icini]?' 'I laugh [vicíni] at the laughable. An empty stomach cannot be filled with those.' 'This big road will give you help.' 'What difference does a road make! It's only of use to him who has things bought or made himself to carry and sell.' 'Then you do not hire yourself out?' 'Why would we not? Of course we do.' 'Then you get money from hire.' 'We get it. It doesn't stay in the pocket, though; a Moxevian mountaineer is the prey of the Armenian. There's no food and drink in the house; what we earn goes to the dukan. (VI) But Chavchavadze's brief account of the economic role of the road

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On Russian Orientalism: A Response to Adeeb Khalid

Cited by 35 publications

References 17 publications

“Socialist in content, national in form:” the making of Soviet national art and the case of Buryatia

“Socialist in content, national in form:” the making of Soviet national art and the case of Buryatia

Islam and security narratives in Eurasia

Strangers in a Strange Land

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