Aamir R. Mufti. Forget English! Orientalisms and World Literatures. Cambridge, MA. Harvard University Press, 2016, 304 pp

http://dx.doi.org/10.5007/2175-7968.2017v37n1p260Review Aamir R. Mufti. Forget English! Orientalisms and World Literatures. Cambridge, MA. Harvard University Press, 2016, 304 pp.

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This is a review of Aamir R. Mufti's Forget English! Orientalism and World Literatures, by Aamir R. Mufti. Cambridge, MA: Harvard University Press, 2016.

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Southeast Asian Review of English

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This is a review essay, assessing the state of the field of world literature following the publication of Aamir Mufti's Forget English! (Harvard UP, 2016) and the Warwick Research Collective (WRC)'s Combined and Uneven Development (Liverpool UP, 2015).

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World Literature Decentered: Beyond the 'West' Through Turkey, Mexico and Bengal

What would world literature look like, if we stopped referring to the "West"? Starting with the provocative premise that the "'West' is ten percent of the planet", World Literature Decentered is the first book to decenter Eurocentric discourses of global literature and global historynot just by deconstructing or historicizing them, but by actively providing an alternative. Looking at a series of themes across three literatures (Mexico, Turkey and Bengal), the book examines hotels, melancholy, orientalism, femicide and the ghost story in a series of literary traditions outside the "West". The non-West, the book argues, is no fringe group or token minority in need of attention-on the contrary, it constitutes the overwhelming majority of this world.

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Comparative Critical Studies

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Naderi, Navid. “World Literature as Persian Literature.” In Persian Literature as World Literature, edited by Mostafa Abedinifard, Omid Azadibougar, and Amirhossein Vafa, 225–47. Literatures as World Literature. New York: Bloomsbury, 2021.

This essay offers a dialectical inversion of the title of the volume in which it appears. It argues for an understanding of “world literature” and “national literature” as dialectically opposite concepts, each historically, and irremediably, dependent on the other in order to perform its particular abstract work. Focusing on the cultural work of philology in its relation to the planetary economy of translation at the time of the emergence of the concept of “world literature,” the essay argues that, on the one hand, “world literature” as a paradigm of literary study and creation cannot be understood as superseding the paradigm of “national literature”; and, on the other hand, peripheral national literatures (here, Persian literature) cannot but be “world literature,” for they could have not been conceived neither as “national” nor as “literature” were it not for the abstract work performed by the concept of “world literature".

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Journal of World Literature

Discussions on world literature often imagine literary presence, movement, and exchange in terms of location and prioritize those literary traditions that can be easily mapped. In many regards, classical ghazal poetry resists such interpretation. Nonetheless, a number of nineteenth-century writers working in Urdu and English reframed classical ghazal poetry according to notions of locale that were particularly underpinned by ideas of natural essence, or genius. This article puts two such receptions of the classical ghazal in conversation with one another: the naičral shāʿirī (natural poetry) movement in North India, and the portrayal of classical Persian poet Hafiz as a figure of national genius in the scholarship of Ralph Waldo Emerson. Both these examples highlight the role that discourses of nature and natural expression played in nineteenth-century literary criticism, particularly with regard to conceptions of national culture. They also demonstrate how Persianate literary mater.

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