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"Right up until the end of the Hellenistic era the ancient Greeks did not realise that on the far eastern side of the Asiatic continent there was a Chinese civilisation. Before knowledge of China reached the West, silk was introduced there, imported from a country inhabited by a people called the Seres (Σῆρες). We find in Strabo’s Geography the oldest certain reference to the Seres, which originates in the lost history of Apollodorus of Artemita, who described the successes of the Indo-Greek rulers (200–180 BC and 155–130 BC). The real explosion of information about silk and the Seres as its producers came only at the beginning of the Augustan era, for the first time in Horace’s Epodes (between 40 and 30 BC). The Seres became a popular motif in Augustan poetry; in the Georgics Virgil was the first to mention expressis verbis that the Seres were the producers of fabrics. Yet even though the appearance of silk in Augustan Rome is absolutely certain, we cannot be completely sure that contemporary Romans knew anything of China. It is highly likely that the first references to the Seres refer to people from southern India. The first certain piece of information about China is a reference in the Periplus of the Erythraean Sea (40–70 AD) about a country called Thin, whose capital is Thina. New observations made by travellers on overland and maritime routes were written about by Marinus of Tyre and then Claudius Ptolemy, who separated Serica, which is placed in the middle of the continent, from the country of Sinae (Σῖναι). In the third century AD the Roman Empire was experiencing an internal crisis and in China the empire of the Han dynasty was fractured into local states, so there is nothing strange in the weakening of direct trade relations between China and Rome. The book-knowledge of the ancient authors would from this point be the only source for garnering information about China in the Latin West right up until the thirteenth century."

"Penelitian ini bertujuan untuk menganalisis konstruksi politik tubuh dalam tokoh-tokoh perempuan utama dalam novel Pillars of Salt dan My Name is Salma karya Fadia Faqir, serta menyimpulkan apakah ilustrasi perjuangan para tokoh tersebut dalam melawan manifestasi politik tubuh yang opresif mendobrak atau justru menguatkan representasi Barat mengenai perempuan Muslim. Menggunakan metodologi kualitatif-deskriptif dengan pendekatan close reading sebagai metode analisis, penelitian ini berangkat dari stereotipe perempuan Muslim dari sudut pandang Barat yang cenderung negatif dan asumsi bahwa novel-novel penulis perempuan Arab umumnya bertujuan untuk mendobrak stereotipe tersebut. Penemuan penelitian ini adalah: pertama, tokoh-tokoh protagonis dalam kedua novel menjadi obyek dari berbagai bentuk politik tubuh yang dikenakan para tokoh laki-laki Timur maupun Barat, dan kedua, meskipun kedua teks tersebut terlihat menguatkan representasi Barat bahwa perempuan Muslim mengalami opresi, namun sesungguhnya mendobrak anggapan Barat bahwa perempuan Muslim cenderung pasif dan patuh. Penelitian ini menyimpulkan bahwa patriarki dan kolonialisme merupakan dua sistem yang membatasi resistensi dan menguatkan marjinalisasi perempuan, dan media operasi kedua sistem tersebut adalah tubuh.

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This research aims to analyse the construction of body politics in the female protagonists in Pillars of Salt and My Name is Salma by Fadia Faqir, and to draw a conclusion on whether the illustration of the female characters‘ struggles against the oppressive manifestation of body politics succeed to challenge, or conversely to strengthen, western representation of Muslim women. Using a qualitative methodology with a close reading approach as a method of analysis, this research builds on the western stereotype of Muslim women that tends to be negative and the assumption that Anglophone Arab female writers commonly intends to challenge such stereotype.

The findings of this research are: first, the female protagonists in the novels of Pillars of Salt and My Name Is Salma underwent several forms of body politics that were imposed by both eastern and western men, and second, although these texts seem to strengthen western representations of Muslim women as oppressed, but it actually challenge the western portrayals of Muslim women as passive and obedient. This research concludes that it is both patriarchy and colonialism that overturn their resistance and strengthen female marginalisation, and that both systems take place first and foremost through the body."