We may not be able to make you love reading, but archaeology of knowledge will lead you to love reading starting from now. Book is the window to open the new world. The world that you want is in the better stage and level. World will always guide you to even the prestige stage of the life. You know, this is some of how reading will give you the kindness. In this case, more books you read more knowledge you know, but it can mean also the bore is full.

The archaeology of knowledge

萨义德以其独特的双重身份,对西方中心权力话语做了分析,通过对文学作品、演讲演说等文本的解读,将O rie n ta lis m——"东方学",做了三重释义:一门学科、一种思维方式和一种权力话语系统,对东方学权力话语做了系统的批判,同时将东方学放入空间维度对东方学文本做了细致的解读。

萨义德的“Orientalism”释义

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The Practice Of Everyday Life

Postmodernism, or, the Cultural Logic of Late Capitalism

Frantz Fanon’s explosive Black Skin, White Masks is a merciless expose of the psychological damage done by colonial rule across the world. Using Fanon’s incisive analytical abilities to expose the consequences of colonialism on the psyches of colonized peoples, it is both a crucial text in post-colonial theory, and a lesson in the power of analytical skills to reveal the realities that hide beneath the surface of things.  
Fanon was himself part of a colonized nation – Martinique – and grew up with the values and beliefs of French culture imposed upon him, while remaining relegated to an inferior status in society. Qualifying as a psychiatrist in France before working in Algeria (a French colony subject to brutal repression), his own experiences granted him a sharp insight into the psychological problems associated with colonial rule.  
Like any good analytical thinker, Fanon’s particular skill was in breaking things down and joining dots. His analysis of colonial rule exposed its implicit assumptions – and how they were replicated in colonised populations – allowing Fanon to unpick the hidden reasons behind his own conflicted psychological make up, and those of his patients. Unflinchingly clear-sighted in doing so, Black Skin White Masks remains a shocking read today.

An Analysis of Frantz Fanon's Black Skin, White Masks

This article critically examines recent calls by anthropologists to focus on what they call “everyday Islam.” We locate this new literature within two tensions central to anthropology: first, its dual commitment to humanity’s heterogeneity and commonality, and second, its dual imperative to account for dominant social structures and individual resistance. We argue that the concept of everyday Islam emphasizes one side of these paradigmatic debates, highlighting the universality of humans and emphasizing opposition to norms. We then take up the distinction this literature makes between everyday Muslims and Salafi Muslims. We suggest that a reinvestment in everyday Islam ends up discounting the validity, reality, and ontology of those framed as Salafi Muslims and invalidates ethnographic inquiry into ultra-orthodox Muslim life. Even as scholarship on everyday Islam attempts to expand the anthropology of Islam, then, it restricts the field instead by demarcating anthropology’s proper object of study in a very narrow way.

Rediscovering the “everyday” Muslim: Notes on an anthropological divide

This article reviews the main trends in the anthropological scholarship of Islam in Europe by examining this body of work through the lens of what I call a double epistemological impasse. The first...

/pdf/the-anthropology-of-islam-in-europe-a-double-epistemological-17c08zi536.pdf

The Anthropology of Islam in Europe: A Double Epistemological Impasse

Scholarship on Islam in Europe has largely invested in examining the generational dynamics in the lived religious experiences of Muslims. Within this perspective, the idea of a generation gap, which revolves around a distinction between ‘tradition’ and ‘religion’, has figured as an important account in assessing some of these religious transformations. Drawing on fieldwork with Belgian Muslims of Moroccan origin, this paper seeks to nuance this perspective by exploring accounts wherein this ‘traditional’ Islam of the parents is actively reclaimed. This was especially the case for respondents who were quite critical of Islamic revivalist trends. In many of these stories, the parents’ Islam was understood as tolerant and open, in a way that was consonant with ‘tradition’. By focusing on these narratives, a first aim of the paper is to understand how genealogy and ancestry figure as distinct criteria in determining the ‘real Islam’. A second aim is to complicate the understanding of the liberal and m...

Recalling the ‘Islam of the parents’ liberal and secular Muslims redefining the contours of religious authenticity

This article analyses the way in which the question of performing salat (Islamic prayer) at the workplace is addressed by second-generation Maghrebi-Muslims in Belgium. Over recent years, western E...

Performing the salat [Islamic prayers] at work: Secular and pious Muslims negotiating the contours of the public in Belgium

This paper considers the theoretical operations involved in sustaining secular modernity within the realm of social theory. It seeks to understand how the secular operates as an epistemological formation. We examine a set of arguments, considering them as sites of the (discursive) formation of secular modernity. Our inquiry is centred on Islam as a case-study. Its particular position as a double constitutive outsider to social theory, both in terms of a religious as well as a non-Western other, enables us to unpack hegemonic narratives that are constitutive for secular modernity. We examine two scholarly debates that touch upon a question of compatibility between Islam and modernity. In a first section of the paper we look at the sociological debate on the use of a Western concept of secularisation in relation to Islam, and in a second section we addresses a more recent cross-religious concept of ‘fundamentalism’ as a widely used and popular way to frame realities and developments deemed incompatible with modernity.

Islam and Secular Modernity under Western Eyes:A Genealogy of a Constitutive Relationship

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