Reframing Orientalism: Weber and Islam

Nafissi, Mohammad

doi:10.1007/978-1-349-26836-8_12

Cited by 10 publications

(2 citation statements)

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“…Islam's negative network effect is surprising. Unfortunately, the literature on the economic implications of Islam, such as Kuran (1995, 1997, 2004), Lal (1998), Nafissi (1998), and Noland (2003), provides no consistent explanation for why Islamic trade networks do not expand total trade. Perhaps Islamic networks are especially exclusive.…”

Section: Discussion Of the Resultsmentioning

confidence: 99%

Estimating the Institutional and Network Effects of Religious Cultures on International Trade

Lewer¹,

Berg²

2007

Kyklos

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As a social institution, religion directly influences economic behavior, including trade. Religious culture also impacts trade indirectly because it is part of a society's overall culture, which in turn influences many other formal and informal institutions that also directly influence economic activity. Finally, religious cultures support trade networks. Applying panel data for 84 countries for the years 1995-2000 to an augmented gravity model that distinguishes between the direct institutional, indirect institutional, and network effects of religious cultures, we find that only three of the world's eight major religious cultures directly stimulate international trade. However, the majority of the religious cultures seem to indirectly increase trade through their influence on societies' other institutions, and six of the eight major religions have network effects that increase trade. Copyright 2007 Blackwell Publishing Ltd..

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Section: Discussion Of the Resultsmentioning

confidence: 99%

Estimating the Institutional and Network Effects of Religious Cultures on International Trade

Lewer¹,

Berg²

2007

Kyklos

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“…Few sociologists and other social researchers, including myself, have reflected on and analyzed the orientalism embedded in the writings of formative British, French, German, and US theorists (Bhambra 2007; Connell 1997; Dirlik 1996; Hung 2003; Levine 2000; Nafissi 1998; Turner 1974, 1978; Yu 1996).…”

Section: Orientalism In Sociologymentioning

confidence: 99%

Orientalism as Cultural Practices and the Production of Sociological Knowledge

Chua

2008

Sociology Compass

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Since the 1990s, sociologists and others have increasingly used the term orientalism to refer commonly to ethnocentrism, Eurocentrism, prejudicial stereotyping, and cultural misrepresentations of non‐‘western’ societies, particularly those influenced by Islamic knowledge and practices. I chart how theorist Edward Said has helped initiate the sociology of orientalism by emphasizing the relationship of orientalism as a set of cultural practice and discourse to modern empires and global imperialism. I discuss the prominent clusters of studies published in English in the sociology of orientalism: (i) cultural representations and (ii) cultural regulation and social‐identity formation. I argue that these studies have examined the ways orientalisms have deployed signifying practices of abstraction, difference, and desire in constructing problematic images and social relations. Furthermore, I contend that sociology as an intellectual endeavor still needs to confront seriously the issues raised by critics of orientalisms.

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Exchange Among Humans: Networks of Trust

Ergener

2020

Religion and Economics

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Reframing Orientalism: Weber and Islam

Cited by 10 publications

References 0 publications

Estimating the Institutional and Network Effects of Religious Cultures on International Trade

Estimating the Institutional and Network Effects of Religious Cultures on International Trade

Orientalism as Cultural Practices and the Production of Sociological Knowledge

Exchange Among Humans: Networks of Trust

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