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More than mere exoticism, Oriental tales fascinated ordinary readers as well as intellectuals, taking the fancy of philosophers such as Voltaire, Montesquieu, and Diderot in France, and writers such as Defoe, Swift, and Goldsmith in Britain. Aravamudan shows that Enlightenment Orientalism was a significant movement that criticized irrational European practices even while sympathetically bridging differences among civilizations. A sophisticated reinterpretation of the history of the novel, Enlightenment Orientalism is sure to be welcomed as a landmark work in eighteenth-century studies.

Todd Kontje's German Orientalisms offers a fresh examination of the role of the East in the "Kontje has pulled off the amazing feat of a grand narrative: from the epic literature of the Middle Ages to very recent texts on the emerging multicultural Germany. Kontje's grand narrative, it should be noted, is not at all simplistic or reductionistic. He gets at the individual texts in complex ways, and he can tease out multidimensional features of the German texts' treatments of the 'East.' Nonetheless, he displays an enviable erudition and scholarship, tracing lines through centuries when most scholars today limit themselves to narrow specialties."
-Russell Berman, Stanford University

"Intellectually rigorous and conceptually nuanced, Todd Kontje's German Orientalisms is a valuable contribution to the debate on identity politics in German cultural history. Through an erudite and insightful analysis of the German fictions of a broadly defined 'Orient' from the Middle Ages to the present, Kontje illustrates how German literature situated itself within a 'symbolic geography,' whose coordinates are defined by both its representations of the Orient and its affiliation with the Occident. German Orientalisms offers not only an admirable synthesis of the scholarship on German linguistic and cultural nationalism but also sophisticated interpretive strategies for a better understanding of our perceptions and misconceptions of alterity."
-Azade Seyhan, Bryn Mawr College

"This is a fascinating topic, and the book opens new scholarly vistas. In an age of increased specialization, Kontje takes a macro view, looking at German literature almost
from its beginnings to the present, from Wolfram to Özdamar. He also has the courage to link his well-researched work to topics like globalization, the culture wars, and canon formation. He doesn't merely proclaim literature's importance, he shows by example how the literary imagination-creative as it is, dodging dogmatism, and able to confound ideologies-can thrive in an era of cultural studies."
-Sara Friedrichsmeyer, University of Cincinnati



Todd Kontje's German Orientalisms offers a fresh examination of the role of the East in German literary imagination, ranging from the Middle Ages to the present. In its wide historical sweep, this book offers important new insights into many of the most famous writers in the German language, from Goethe to Thomas Mann to Günter Grass.

Building on Edward Said's Orientalism-which defined Orientalism as a form of Western knowledge directly linked to imperial power-Kontje offers a more nuanced version as seen through the lens of German literature of the last thousand years.

Said's focus was on British and French Orientalists-two nations with colonial interests in the East. Germany was different in that it had no stake in the Orient. Far from diminishing an Orientalist perspective, however, the absence of a German empire in the East produced a peculiarly German brand of Orientalism, one in which German writers alternated between identification with the rest of Europe and allying themselves with parts of the East against the West.

Above all, Kontje asks how German writers conceived of their place in "the land of the center" (das Land der Mitte) and how their literary works help to create the imagined community of the German nation.

Intelligent Souls? offers a new understanding of Islam in eighteenth-century Britain. Cahill explores two overlapping strands of thinking about women and Islam, which produce the phenomenon of “feminist orientalism.” One strand describes seventeenth-century ideas about the nature of the soul used to denigrate religio-political opponents. A second tracks the transference of these ideas to Islam during the Glorious Revolution and the Trinitarian controversy of the 1690s. The confluence of these discourses compounded if not wholly produced the stereotype that Islam denied women intelligent souls. Surprisingly, women writers of the period accepted the stereotype, but used it for their own purposes. Rowe, Carter, Lennox, More, and Wollstonecraft, Cahill argues, established common ground with men by leveraging the “otherness” identified with Islam to dispute British culture’s assumption that British women were lacking in intelligence, selfhood, or professional abilities. When Wollstonecraft wrote A Vindication of the Rights of Woman she accepted that view as true—and “feminist orientalism” was born, introducing a fallacy about Islam to the West that persists to this day.  

Published by Bucknell University Press. Distributed worldwide by Rutgers University Press.

At the turn of the twenty-first century, in spite of growing globalization there remains in the world a split between the West and the rest. The manner in which this split has been imagined and represented in Western civilization has been the subject of intense cross-disciplinary scrutiny, much of it under the rubric of “orientalism.” This debate, sparked by the 1978 publication of Edward Said’s Orientalism identifies the “Orient” as the Islamic world and to a lesser extent Hindu India. “Orientalism” signifies the way the West imagined this terrain. Going beyond Said’s framework, in their introduction to the volume, Kalmar and Penslar argue that orientalism is based on the Christian West’s attempts to understand and manage its relations with both of its monotheistic Others—Muslims and Jews. According to the editors, Jews have almost always been present whenever occidentals talked about or imagined the East; and the Western image of the Muslim Orient has been formed and continues to be formed in inextricable conjunction with Western perceptions of the Jewish people. Bringing together essays by an array of international scholars in a wide range of disciplines, Orientalism and the Jews demonstrates that, since the Middle Ages, Jews have been seen in the Western world as both occidental and oriental. Jews formed the model for medieval depictions of Muslim warriors. Representations of biblical Jews in early modern Europe provided essential sustenance for Western fictions about the Muslim world. And many of the Western protagonists of imperialism “discovered” real or imaginary Jews wherever their expeditions took them. Today orientalist attitudes by Israelis target not only Arabs but also the mizrahi (“oriental”) Israelis with roots in the Arab world as Others.

The first major study of Cashmere and Paisley shawls in nineteenth-century British literature, this book shows how they came to represent both high fashion and the British Empire. During the late eighteenth century, Cashmere shawls from the Indian subcontinent began arriving in Britain. At first, these luxury goods were tokens of wealth and prestige. Subsequently, affordable copies known as “Paisley” shawls were mass-produced in British factories, most notably in the Scottish town of the same name. Textile Orientalisms is the first full-length study of these shawls in British literature of the extended nineteenth century. Attentive to the juxtaposition of objects and their descriptions, the book analyzes the British obsession with Indian shawls through a convergence of postcolonial, literary, and cultural theories. Surveying a wide range of materials—plays, poems, satires, novels, advertisements, and archival sources—Suchitra Choudhury argues that while Cashmere and Paisley shawls were popular accoutrements in Romantic and Victorian Britain, their significance was not limited to fashion. Instead, as visible symbols of British expansion, for many imaginative writers they emerged as metaphorical sites reflecting the pleasures and anxieties of the empire. Attentive to new theorizations of history, fashion, colonialism, and gender, the book offers innovative readings of works by Sir Walter Scott, Wilkie Collins, William Thackeray, Frederick Niven, and Elizabeth Inchbald. In determining a key status for shawls in nineteenth-century literature, Textile Orientalisms reformulates the place of fashion and textiles in imperial studies. The book’s distinction rests primarily on three accounts. First, in presenting an original and extended discussion of Cashmere and Paisley shawls, Choudhury offers a new way of interpreting the British Empire. Second, by tracing how shawls represented the social and imperial experience, she argues for an associative link between popular consumption and the domestic experience of colonialism on the one hand and a broader evocation of texts and textiles on the other. Finally, discussions about global objects during the Victorian period tend to overlook that imperial Britain not only imported goods but also produced their copies and imitations on an industrial scale. By identifying the corporeal tropes of authenticity and imitation that lay at the heart of nineteenth-century imaginative production, Choudhury’s work points to a new direction in critical studies.