Orientalism Criollo Style:

The ‘othering’ mechanisms in the fight against political corruption

“…Latin Americanism, as analyzed by Eduardo Mendieta (2005), developed by authors such as Fernando Coronil (1996), Walter Mignolo (2003) and Santiago Castro-Gómez (1996) 8 . More recently, there has been a plurality of critical Latin American perspectives on Said's Orientalism, such as the volumes edited by Camayd-Freixas (2013), López-Calvo (2012, Nagy-Zekmi (2008), Christina Civantos (2013, among others. In Brazil, the anthropologist Alcinda Rita Ramos (2012) related the orientalism described by Said to indigenism, noting that "just as 'the Orient is orientalized', according to Said, the Indian is also indianized" (RAMOS, 2012. p, 28).…”

Os mecanismos de othering no combate à corrupção política

“…Visando alcançar o objetivo de distinguir, com base em pesquisa teórica, a dimensão linguístico-discursiva da construção do outro corrupto, tendo em vista os interesses neoliberais de acumulação de capital, preliminarmente é feito um estudo sobre o conceito othering. Esta parte tem como base teórica central Spivak (1985) e Said (1995), além de outros complementares, todos voltados à análise de othering, como a literatura que discute o latino-americanismo (MENDIETA, 2005;CORONIL, 1996;MIGNOLO, 2003;CASTRO-GÓMEZ, 1996;CAMAYD-FREIXAS, 2013;LÓPEZ-CALVO, 2012;NAGY-ZEKMI, 2008;CIVANTOS, 2013;RAMOS, 2012). Em seguida, são estudados os mecanismos de othering e suas versões, como a missão humanitária ou civilizatória, dos Direitos Humanos, da terra degradada e do desenvolvimento.…”

Representing the representers: Non-Western depictions of Orientalists and Orientalism in Turkish, Mexican, and Bengali writing

“… 4. There is Rubén Gallo’s slightly over-confident assertion: “Said’s analyses cannot be simply transposed to Mexico, a country that has never invaded, colonized, or attacked other nations (but has itself been the object of many colonizations, attacks, and invasions)” (Gallo, 2006: 62–63); Christina Civantos is only one of many critics who see “Creole cultural spaces” as requiring a “more fluid and multiple […] theorization of Orientalism” (Civantos, 2013: 58); Julia A. Kushigian has perhaps most vigorously argued for a “Hispanic Orientalism […] [which is] distinguished by a respect for the Other, a well-known Other who on occasion may even be the enemy” (Kushigian, 1991: 108). …”