Name: Orientalism
ISBN: 9780804153867

Edward W. Said

More than three decades after its first publication, Edward Said's groundbreaking critique of the West's historical, cultural, and political perceptions of the East has become a modern classic. In this wide-ranging, intellectually vigorous study, Said traces the origins of "orientalism" to the centuries-long period during which Europe dominated the Middle and Near East and, from its position of power, defined "the orient" simply as "other than" the occident. This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding. Essential, and still eye-opening, Orientalism remains one of the most important books written about our divided world. From the Trade Paperback edition.

Orientalism

Namera Nous

Tomás Marulanda-Mesa

Think of the line that starts with Napoleon, continues with the rise of Oriental studies and the takeover of North Africa, and goes on in similar undertakings in Vietnam, in Egypt, in Palestine and, during the entire twentieth century, in the struggle over oil and strategic control in the Gulf, in Iraq, Syria, Palestine and Afghanistan. Then think contrapuntally of the rise of anti-colonial nationalism, through the short period of liberal independence, the era of military coups, of insurgency, civil war, religious fanaticism, irrational struggle and uncompromising brutality against the latest bunch of "natives."

Lucy Newlinds

There are good Arabs (those ones who do as they are told) and bad Arabs (who do not, and are therefore terrorists).

 Whatever is done by the "human," according to Vatikiotis, is rational, right, subtle, discrete, concrete; whatever the revolutionary proclaims is brutal, irrational, mesmeric, cancerous. Procreation, change, and continuity are identified not only with sexuality and with madness but, a little paradoxically, with abstraction. 

nhu ⋆𐙚₊˚⊹

The book culture based on archival research as well as general principles of mind that once sustained humanism as a historical discipline have almost disappeared.

Instead of reading in the real sense of the word, our students today are often distracted by the fragmented knowledge available on the internet and in the mass media.

Above all, critical thought does not submit to state power or to commands to join in the ranks marching against one or another approved enemy.

Rather than the manufactured clash of civilizations, we need to concentrate on the slow working together of cultures that overlap, borrow from each other, and live together in far more interesting ways than any abridged or inauthentic mode of understanding can allow. But for that kind of wider perception we need time and patient and skeptical inquiry, supported by faith in communities of interpretation that are difficult to sustain in a world demanding instant action and reaction.

To say simply that Orientalism was a rationalization of colonial rule is to ignore the extent to which colonial rule was justified in advance by Orientalism, rather than after the fact. Men have always divided the world up into regions having either real or imagined distinction from each other. The absolute demarcation between East and West, which Balfour and Cromer accept with such complacency, had been years, even centuries, in the making.

There were of course innumerable voyages of discovery; there were contacts through trade and war. But more than this, since the middle of the eighteenth century there had been two principal elements in the relation between East and West. One was a growing systematic knowledge in Europe about the Orient, knowledge reinforced by the colonial encounter as well as by the widespread interest in the alien and unusual, exploited by the developing sciences of ethnology, comparative anatomy, philology, and history; further-more, to this systematic knowledge was added a sizable body of literature produced by novelists, poets, translators, and gifted travelers. The other feature of Oriental-European relations was that Europe was always in a position of strength, not to say domination.

There is no way of putting this euphemistically. True, the relationship of strong to weak could be disguised or mitigated, as when Balfour acknowledged the "greatness" of Oriental civilizations. But the essential relationship, on political, cultural, and even religious grounds, was seen—in the West, which is what concerns us here— to be one between a strong and a weak partner.

The two greatest empires were the British and the French; allies and partners in some things, in others they were hostile rivals. In the Orient, from the eastern shores of the Mediterranean to Indochina and Malaya, their colonial possessions and imperial spheres of influence were adjacent, frequently over-lapped, often were fought over. But it was in the Near Orient, the lands of the Arab Near East, where Islam was supposed to define cultural and racial characteristics, that the British and the French encountered each other and "the Orient" with the greatest intensity, familiarity, and complexity. For much of the nineteenth century, as Lord Salisbury put it in 1881, their common view of the Orient was intricately problematic: "When you have got a ... faithful ally who is bent on meddling in a country in which you are deeply interested—you have three courses open to you. You may renounce-or monopolize-or share. Renouncing would have been to place the French across our road to India. Monopolizing would have been very near the risk of war. So we resolved to share."

The reception of Islam in the West is a perfect case in point, and has been admirably studied by Norman Daniel. One constraint acting upon Christian thinkers who tried to understand Islam was an analogical one; since Christ is the basis of Christian faith, it was assumed-quite incorrectly— that Mohammed was to Islam as Christ was to Christianity. Hence the polemic name "Mohammedanism" given to Islam, and the automatic epithet "imposter" applied to Mohammed. Out of such and many other misconceptions "there formed a circle which was never broken by imaginative exteriorisation.

To restore a region from its present barbarism to its former classical greatness; to instruct (for its own benefit) the Orient in the ways of the modern West; to subordinate or underplay military power in order to aggrandize the project of glorious knowledge acquired in the process of political domination of the Orient; to formulate the Orient, to give it shape, identity, definition with full recognition of its place in memory, its importance to imperial strategy, and its "natural" role as an appendage to Europe; to dignify all the knowledge collected during colonial occupation with the title "contribution to modern learning" when the natives had neither been consulted nor treated as anything except as pretexts for a text whose usefulness was not to the natives; to feel oneself as a European in command, almost at will, of Oriental history, time, and geography; to institute new areas of specialization; to establish new disciplines; to divide, deploy, schematize, tabulate, index, and record everything in sight (and out of sight); to make out of every observable detail a generalization and out of every generalization an immutable law about the Oriental nature, temperament, men-tality, custom, or type; and, above all, to transmute living reality into the stuff of texts, to possess (or think one possesses) actuality mainly because nothing in the Orient seems to resist one's powers: these are the features of Orientalist projection entirely realized in the Description de l'Egypte, itself enabled and reinforced by Napoleon's wholly Orientalist engulfment of Egypt by the instruments of Western knowledge and power.

A text purporting to contain knowledge about something actual, and arising out of circumstances similar to the ones I have just described, is not easily dismissed. Expertise is attributed to it. The authority of academics, institutions, and governments can accrue to it, surrounding it with still greater prestige than its practical successes warrant. Most important, such texts can create not only knowledge but also the very reality they appear to describe. In time such knowledge and reality produce a tradition, or what Michel Foucault calls a discourse, whose material presence or weight, not the originality of a given author, is really responsible for the texts produced out of it. This kind of text is composed out of those preexisting units of information deposited by Flaubert in the catalogue of idées reçues.

In the light of all this, consider Napoleon and de Lesseps. Everything they knew, more or less, about the Orient came from books written in the tradition of Orientalism, placed in its library of idées regues; for them the Orient, like the fierce lion, was something to be encountered and dealt with to a certain extent because the texts made that Orient possible.

As a judge of the Orient, the modern Orientalist does not, as he believes and even says, stand apart from it objectively. His human detachment, whose sign is the absence of sympathy covered by professional knowledge, is weighted heavily with all the orthodox attitudes, perspectives, and moods of Orientalism that I have been describing. His Orient is not the Orient as it is, but the Orient as it has been Orientalized. An unbroken arc of knowledge and power connects the European or Western statesman and the Western Orientalists; it forms the rim of the stage containing the Orient.

By the end of World War I both Africa and the Orient formed not so much an intellectual spectacle for the West as a privileged terrain for it. The scope of Orientalism exactly matched the scope of empire, and it was this absolute unanimity between the two that provoked the only crisis in the history of Western thought about and dealings with the Orient. And this crisis continues now.

Had fun reading this even though it's just a requirement for my Great Books subject. 

Had fun reading this even though it's just a requirement for my Great Books subject. 

R: 2022

Winona 

The way I can quote this fucking book - Edward you're my bestie!!! Holding my dissertation together!!!

Orientalism (Penguin Modern Classics)

Arianna M

Incredibly nuanced, beautifully written, most other academics wish they were on this level,

Hatem Abdelmowgoud 

"Orientalism failed to identify with human experience, failed also to see it as human experience."

This is one of the most interesting books I've read recently. An absolutely eye opening book for me especially that now I live in the bliss and heart of France :D

I like how Said started explaining the "orientalism framework" by showcasing specific speeches of Belford and Cromer and demonstrating that although the two had different experiences their discourse towards the Orient was the same: "us" vs "them".

It's absolutely hilarious how some of the early orientalist literature was based on "imaginative geographies". It was just some fiction that meant to make the East look "exotic". Needless to mention how fucked up this is. 🤯

I got excited when he mentioned La description de l'Égypte series موسوعة وصف مصر because I used to have this whole series while growing up for some reason. I remember reading random parts of it from it to learn about Egypt when I was 10-14. Although I don't remember any specific information I read, I'm wondering how I would feel if I started reading it now again...and how many biases towards Egypt and fascinations with the west I may have subconsciously acquired by reading it during my childhood.

One of the most revealing parts of this book was the explanation of how the orientalist argument shifted from a religious to a secular one throughout the 18th century while still dehumanizing the "oriental" with no deep or accurate study whatsoever of the vastly different communities and cultures within the East. Said explains how this shift was purely political to keep justifying the image of the East as a place which "requires Western intervention".

The final part of the book shifting to the US as the new colonial force was interesting as well but was very short and didn't give me much insight; that's mainly because the book was written in 1978 I guess.

elif sinem

This is such a dense, complex book that details so much - to think that this only scratches the surface of the century-long scholarly and artistic tradition to explore what is nothing but a mirage, so to speak, is insane to think about. The arguments may seem like they repeat themselves but I think this is what makes the ending section detailing the present (fifty years ago, but so much of it is applicable to this day still) so potent. It's incredibly academic and if you do approach this book I definitely suggest you don't do it late at night like I did lmao, it definitely demands your full mental attention.

Maria-Stefania Popa

“We entertain a mythology of creation, in which it is believed that artistic genius, an original talent, or a powerful intellect can leap beyond the confines of its own time and place in order to put before the world a new work. It would be pointless to deny that such ideas as these carry some truth. Nevertheless the possibilities for work present in the culture to a great and original mind are never unlimited, just as it is also true that a great talent has a very healthy respect for what others have done before it and for what the field already contains. The work of predecessors, the institutional life of a scholarly field, the collective nature of any learned enterprise: these, to say nothing, of economic and social circumstances, tend to diminish the effects of the individual scholar’s production.”

Karim Nas

A book that dared to challenge two centuries of established "science". What an undertaking.

Orientalism

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