西方相遇： 十九世纪早期埃及旅行者在欧洲【巴黎的伊玛目】

西方相遇： 十九世纪早期埃及旅行者在欧洲

欧洲

作者：Doaa Abdel-Hamid Omran Mohamed 1999 年获亚历山大大学经济学学士学位

亚历山大大学英语文学与语言学士，2003 年

摘要

本研究旨在探讨十九世纪的西方主义，对这一问题的研究甚少。 了解东方如何看待西方本身并不是目的，它可以帮助我们更好地理解后殖民理论，因为后殖民理论一直以来都更偏向于西方观点。 本研究将探讨现代西方主义的一些信条，其中包括无权话语、知识、矛盾、妇女解放以及利用宗教使话语合法化。 我还将研究 "西方主义是东方主义的对立面 "这一错误观念。 尽管后殖民理论的两个领域都有一些共同之处，但由于其产生的政治环境不同，每个流派的立场也不尽相同。

我将重点研究 19 世纪法国在埃及发动战役后访问法国的埃及旅行者撰写的旅行叙事。 我将研究两部代表阿拉伯文艺复兴运动（al-Nahda，The Arab Renaissance）的开创性作品，该运动在十九世纪上半叶开始兴起，但在世纪末随着英国殖民统治的到来而被扼杀。 这些作品出自两位具有宗教背景的改革者之手： Rifāsa Rāfi al-Tahțāwī写了一本名为《Takhlīş al-Ibrīz fi Wașf Bārīz》（字面意思是《巴黎描述中的黄金摘录》）的旅行回忆录，译名为《巴黎的伊玛目》： Al- Tahtawi 的《法国之行》（1826-1831 年）和 Alī Mubarak 的《Alam al-Din》（1882 年），从未被翻译成英文或法文。 需要讨论的小作家有 Abdel-Rahman al-Gabarti、Qasim Amīn 和 Muhammad Abdou...

这些阿拉伯西方主义者所指的中东世界与爱德华-萨义德在其《东方学》中所论述的东方主义话语中的中东世界完全不同。 这些改革者极力想让自己的国家赶上西方现代主义的步伐。 他们梦想的改革必须以符合伊斯兰教义的欧洲现代标准为基础。 他们的意图是借鉴而不是模仿。 西方主义的这一信条挑战了巴哈关于东方主义话语中矛盾性导致模仿、继而嘲讽的概念。 这些改革者挑战欧洲强国的文化霸权，呼吁建立只借鉴适合其宗教信仰和文化的现代阿拉伯身份。

我还将探讨以下问题 这些改革者如何看待地球两极的关系？ 东方学者著作中对东方的描述和西方学者著作中对西方的描述的有效性如何？ 东方著作与西方著作之间是否存在交汇点？ 如何从西方主义的角度理解东方主义理论？

研究结束后，我们会发现，在研究西方主义时，我们不能依赖东方主义的信条，因为尽管它们共享某些信条，但有少数信条是各自特有的，因为这两种事业最初的目的是不同的。 当西方主义与东方主义相提并论时，这种比较无疑会增进我们对后殖民主义理论的理解，但我们必须始终意识到，我们面对的是完全不同的矩阵。

Occidental Encounters: Early Nineteenth-Century Egyptian Travelers in

Europe

By Doaa Abdel-Hamid Omran Mohamed B.A., Economics, Alexandria University, 1999

B.A., English Literature and Language, Alexandria University, 2003

ABSTRACT

This study aims to examine nineteenth-century Occidentalism on which little research has been done. Understanding how the East views the West is not just an end in itself, but it can help us better understand post-colonial theory, which has always been more skewed towards Western views. The study will look at some of the tenets of modern Occidentalism, among them powerless discourse, knowledge, ambivalence, emancipation of women and the use of religion in legitimizing the discourse. I will also investigate the erroneous conception that Occidentalism is the opposite of Orientalism. Even though both fields of post-colonial theory share some common features, the stance of each school is different due to the political situation from which it emanates.

I will be focusing on the travel narratives written in the nineteenth century by Egyptian travelers who visited France after the French Campaign in Egypt. I will examine two seminal works representative of al-Nahda (The Arab Renaissance) movement which was beginning to take place in the first half of the nineteenth century and then was stifled towards the end of the century with the advent of British colonization. These works are by two reformers with a religious background: Rifāsa Rāfi al-Tahțāwī, who wrote a travel memoir entitled Takhlīş al-Ibrīz fi Wașf Bārīz (literally, The Extract of Gold in the Description of Paris), and translated as An Imām in Paris: Al- Tahtawi's Visit to France (1826-1831) and Alī Mubarak's Alam al- Din (1882), never translated into English or French. Minor writers to be discussed are Abdel-Rahman al-Gabarti, Qasim Amīn and Muhammad Abdou..

These Arab Occidentalists refer to a Middle Eastern world totally different from that which one encounters in the Orientalist discourse that Edward Said addresses in his Orientalism. These reformers were trying very hard to make their countries catch up with Western modernism. The reforms of which they dreamt had to be based on modern European standards that were in keeping with Islamic teachings. Their intention was one of borrowing rather than of mimicry. That very tenet of Occidentalism challenges Bhabha's notion of ambivalence leading to mimicry, then mockery, in Orientalist discourse. These reformers were challenging the cultural hegemony of European superior powers by calling instead for a modern Arabic identity that borrows only what suits its religious beliefs and culture.

I will also be tackling questions such as: How did these reformers view the relationship of the two poles of the globe? How valid are depictions of the East in works written by Orientalists and the West in the writings of the Occidentalists? Is there a meeting ground between Oriental and Occidental writings, and, if so, what is it? How can one understand the theory of Orientalism in terms of Occidentalism?

It will become apparent by the end of this research that we cannot depend on the tenets of Orientalism when looking at Occidentalism because despite their sharing certain tenets, a handful are peculiar to each one as the two enterprises had different purposes in the first place. When Occidentalism is put next to Orientalism, that comparison definitely improves our understanding of post-colonial theory, but one must always be aware that one is dealing with different matrices altogether.