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We live in an era in which critique of the West has become a deep-rooted phenomenon of the lives of non-Europeans. This paper contributes to the study of European women perception of South East Asia as mirrored in travel writing accounts and, independently but syncronic, of the Chinese women poets who wrote during a period a few decades before and after the mid nineteenth century. I shall be analysing the Western concept of femininity and domesticity in relation to and symultaneously attempting to reformulate Edward Said’s concept of Orientalism. Central to my research method is the fact that I am trying to add to to a traditional Western-oriented gender issues approach - baded on a review of the mid- nineteenth women travel writers - a reversed view, that being the representation of the Orient emerging from the vision of Chinese women literature. My research not only focuses on the literariness of travel writing, which has been widely neglected, but also on a vision of the Orient that is represented by some Chinese women writers in the nineteenth century –Gan Lirou 甘立媃 (1743-1819) and Lü Bicheng 呂碧城 (1883 – 1943). My research is not a survey study of Chinese literature, and it does not claim to be exhaustive. Instead, I attempt to systematize the problem of Western representations of the Orient by taking Ana d’Almeida’s diary, A Lady’s Visit to Manilla and Japan, as central reference and source of conceptual classification. From there, I am trying to further some gender issues drawn from Ana d'Almeida's text and identify symetric instances of those representations, if present, in Chinese literary texts written roughly in the same historical period. Expending Edward Said’s Orientalism, this paper tries to challenge the classic univocal Orient-Occident approach and to mirror Western Orientalist and pseudo- Orientalist ideas into contemporary Chinese writings. This is also meant to be an introduction to this cross-cultural comparative approach of feminity and domesticity open for further contributions in gender studies as well as in fields bordering social history, history of literature, literary theory and cultural anthropology
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Vários “pequenos” portugueses fizeram sentir a sua presença na “imensa Asia”, uns quase como reis, alguns como escravos, o maior número simplesmente como portugueses capazes de amar mulheres orientais e ser por elas amados. Capazes de fecundar mulheres de cor e fazer sair dos seus ventres portugueses também de cor.(Several “small” Portuguese made felt their presence in the “enormous Asia”, some as almost kings, others as slaves, the great majority just as Portuguese [who were] able to love oriental women and be loved by them. [They were] able to inseminate women of colour and to make their wombs produce other Portuguese also of colour.)Gilberto Freyre, Aventura e RotinaDespite the dynamics of globalization and rapid economic and political development, it is still noticeable nowadays that several Portuguese creolized communities in postcolonial societies have resisted cultural homogenization, particularly those scattered throughout the detached, peripheral regions of East and Southeast Asia that were under the Estado da Índia's sovereignty and influence (Goa, Daman, Diu, Sri Lanka, Malacca, Macao and Timor) and that the Portuguese created alongside the local political authorities (Indonesia and today's Singapore).By the beginning of the seventeenth century, the official population in the colonies of several territories in Asia that proudly claimed Portuguese ancestry had reached nearly one-and-a-half million individuals, as a legacy of colonial (dis)encounters. Centuries later, the Portuguese descendants of this “shadow empire” forged through trading, matrimonial alliances and cultural networks — notwithstanding a pragmatic adaptation to times of unprecedented political, economic and cultural upheaval — persist in a quest for identity and cultural reaffirmation of “Portuguese” cultural differentiation, which continues to be faithfully perpetuated and transmitted, centuries after the earlier Portuguese contacts ceased. These communities show distinctive aspects of what could be called a certain “Luso-Eurasianness”, exhibited in oral literature, religious practices, family surnames, ceremonies, cuisine, public structures, ways of speaking and, above all, in identity-making religious and cultural reinterpretation of lived and shared commonalities.This study argues that, even if relatively scant attention has been paid to the literary production of the communities considered here, in particular in Anglophone postcolonial studies, they have influenced and continue to exercise seminal influence on most postcolonial imaginaries, either in their respective societies or in the contemporary fiction of the Luso diaspora.
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