Ex Oriente - beyond Orientalism: Indian Knowledge and Knowledge about India in the Worldviews and 'Lebenswelten' of a 'different' Latin American modernity (1880-1940)

该项目将有助于跨区域研究拉丁美洲和亚洲区域之间历史上的南南相互关系。它考察了1880年(拉美裔美国现代主义)到1940年(由于全球历史事件而发生动荡的时期)之间拉丁美洲和印度之间的智力和文化联系，这一时期对复杂、错综复杂的拉丁美洲现代性的形成至关重要。这一研究项目的创新之处在于，它关注的是印第安人的知识，以及在拉美知识分子中传播的关于印度的知识，远远超出了拉美裔美国现代主义的东方主义。它包含了当时知识分子和艺术家方向性知识中一个重要但鲜为人知的元素，他们出于各种动机寻找西方思想的智力和美学替代方案(包括在所谓的神智学等深奥的思想体系内)，并将其带入公共话语。这些知识构成应使用思想史、文化研究和艺术史的方法进行重建，并确定和定位为不同拉丁美洲现代性的构成要素。同样重要的是目前关于东方主义的讨论，这些讨论正在挑战爱德华风格的以欧洲为中心的东方主义批评，据说包括了全球南方的观点，以及最近对西方奥秘主义的研究，后者在拉丁美洲也可能被贴上W·哈内格拉夫(W.Hanegraaff)(2012)定义的“被拒绝的知识”的标签。该项目特别重视对具体材料和历史文化背景进行深入和具体的审查，并纳入印度的观点，这是建立在与拉丁美洲研究印度学者多年合作的基础上的。

This project will contribute to the transregional study of historical South-South interrelations between the regions of Latin America and Asia. It examines intellectual and cultural ties between Latin America and India between 1880 (Hispano-American modernism) and 1940 (a time of upheaval due to global historical events), a period which is of central importance for the formation of the complex, entangled Latin American modernity. What is innovative about this research project is its focus on the Indian kowledge and the knowledge about India circulated among Latin American intellectuals that went far beyond the Orientalism of Hispano-American modernism. It comprised at that time an important but little-known element of the orientation knowledge of intellectuals and artists, who from various motives searched for intellectual and aesthetic alternatives to Western thought (including within so-called 'esoteric' systems of thought such as theosophy) and brought them into public discourse. These knowledge formations shall be reconstructed using approaches from intellectual history, cultural studies, and art history, and identified and positioned as constitutive elements of a different Latin American modernity. Equally important are the current discussions about Orientalism, which are challenging the Europe-focused critique of Orientalism in the style of Edward Said to include the perspective of the global South, as well as recent studies of Western Esotericism, which in Latin America as well may be labeled as 'rejected knowledge' as defined by W. Hanegraaff (2012). This project places special importance on an intensive and concrete examination of specific materials and historical-cultural contexts as well as the inclusion of Indian perspectives, which builds on many years of cooperation with Indian scholars of Latin American Studies.