Orientalism Analysis

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In the colonial and postcolonial ages, many people have engaged in fights against the hegemonic knowledge that is Orientalism. The attempt to re-define the nature of India and her history from a local native perspective was a significant facet of the early nationalist movement, a reason which often claims Vivekananda as an initial thinker. Vivekananda’s adventure relates with Prakash’s understanding of the nationalist project as an effort to “[transform] the object of knowledge, India, from passive to active” (1990, 388). The relation between Orientalist thesis and the evolving national consciousness is acknowledged by Thapar (1989, 229), who views on the externally constructed vision of Hindu history and identity that was appropriated by…show more content…
There is much evidence that his very self-fashioning was a well crafted display; he deliberately selected his glamorous robe of a silk dress and a turban, which made him appear “more a prince than a sadhu” (Sen, 30; see also Chowdhury, 137). His typical presentation of an Oriental monk has been observed by many critics of (Sil 1997, 22), and researchers have suggested that his reputation, especially amongst women of Europe and America, was due more to his regal appearance and oratorical skills than his message (Sil 1997, 91-102; Sen, 32-3). Vivekananda wanted to incorporate himself in such a role from which he could draw attention of the Western public. His alluring personality could not be created (Raychaudhuri 1988, 259), but he unmistakably used it to his advantage, reflecting that “I know full well how good it us for one’s worldly prospects to be sweet” (CW V, 70). He was smart enough and had acknowledged that he was able to amuse his female hosts by playing the “curio from India” (Letters, 39). America was a stage for displaying one’s fashion and uniqueness and he observed any fad can succeed in U.S.A (Letters, 55). Vivekananda viewed America as a nation of eager audience, though he sometimes doubted the genuineness of their interest in his religious message: the Americans are a receptive nation and that is the reason that nation is accepting of all kinds of religious and irreligious atrocities. No theory is absurd here, no doctrine so illogical, no argument so overgenerous, no fraud so transparent, but can find their abundant believers and a prepared market (in Nikhilananda, 72). It is clear that he was greatly benefited from the economic perspective of his message, declaring with characteristic frankness, “I give them spiritually, and they give me money...” (82). Vivekananda knew well that

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