Here... let me help you... Below, I will show what Orientalism actually is, since you've never read it. I will be fair and balanced, and point out strengths and well as flaws. The review below is my own work:
produces and understands the Orient. According to Said, Orientalism has three definitions - academic, intellectual, and discursive - though Said is interested primarily in the interrelationship between the latter two definitions. In his analysis, Said discusses the network of suppositions which for nineteenth and twentieth century Western culture, defined the Orient as alien in a binary relationship of Self and Other. Orientalism, then, represented what the West was not while never explicitly defining what the Orient actually was.
By the turn of the twentieth century, Orientalism acquired a more sophisticated character, evolving from the binary self v. other concept into a more complex, grid-like apparatus, that for the Westerner, produced his conception of the Orient. Borrowing from Michel Foucault, Said asserts that this newer conception of Orientalism, as a discriminating complex of cultural assumptions, academic habitus, and discursive tendencies, was a diffuse and wide domain permeating the West’s culture and academy. In this sense, “to be an educated European is to be an Orientalist, directly or indirectly.”[1] The primary centers of Orientalism, France and Britain, perpetuated a relationship of “positional superiority” over the Orient, driven by colonialism, which, as an “exercise in cultural strength,” lent to the vitality of imperialism and offered a rationale for domination.[2]
Said is contemptuous of the generalizations and lack of objectivity with which Orientalists often treated the Orient. He decries the stereotypical attributes that the West imposed on the Oriental mind, namely that they were, in the words of Cromer, “hateful of accuracy, truth, and straightforwardness… neither eloquent nor succinct,” and wholly “depraved, childlike, irrational, and different.”[3] Said further lambastes that “Orientalism assumed an unchanging Orient,” as if it were a monolithic, discrete whole, incapable of further development. [4] In this manner, the “positional superiority” assumed by the West over the East was maintained through Orientalism. In an important departure from Foucault, Said emphasizes the significant connection between authors and the texts they produce, in that Orientalism was propagated a good measure through such texts, and the pretensions of Orientalist authors carried through in their work, therefore into scholarship, discourse and knowledge.
While Said’s criticisms of Orientalism are often well deserved, difficulties remain. One cannot help but notice how incomplete Orientalism is; a more complete work might have included the entire Orient (not just the Near-Eastern Islamic world) as well as an analysis on the interrelation between how the East and West viewed and produced each other. It seems absurd that the West’s strength in light of the East’s weakness is sufficient reason to consider the West’s conception of the East a one-way street, where only academic exclusivity informed that conception, a.k.a., Orientalism, which diffused outward into public discourse. Furthermore, it is conspicuous that, as reviewer C.F. Beckingham points out, “Said does not seem to be aware that absurd statements are often made about people other than Orientals… Said himself is guilty of generalizations as absurd as those he condemns.”[5] For instance, Beckingham properly takes aim at Said’s untenable statement that “Orientalists are neither interested in nor capable of discussing individuals,” and points him to the work of prodigious Orientalist authors such as H.S.J. Philby and his biography of Mughal King Abd Al-Aziz, or E.J. W. Gibb’s work on Ottoman poets, or Sir Thomas Arnold’s The Preaching of lslam.[6] For a work on Orientalism, it would seem Said either chose not to include, or did not know to include, the work of respectable Orientalists which would have added to the objectivity and weight of his work. In light of this, one might ask, is Orientalism merely a generalization-laden political work decrying Western abuses toward the Islamic Orient? Said himself admits the difficulty in separating “pure” and “political” knowledge, and in this sense, his own words do not lend any credence to Orientalism as a work of pure knowledge, which he seems to present as such.[7] It is difficult to deny that Orientalism lends itself easily to critics of the West, and for this reason, it remains highly controversial.
Nonetheless, for all its shortcomings, Said’s work is noteworthy in that it illuminates the unseen, unspoken pretensions that many Orientalists undoubtedly harbored toward the Orient, less as an expression of their understanding of the Orient, and more as an expression of their own enculturation. Likewise, Said points out discursive tendencies that reinforced the West’s positional superiority over the East, Cromer being a fine example. However, it is important to heed Said’s own insight about the nature of texts; it is difficult to untangle the political dimensions of the texts from the pure knowledge they presume to contain. In this sense, Orientalism is a significant and ambitious work, but it should not necessarily be taken at face value; one should be mindful of Orientalism’s inherent political dimensions. However, Said's theories have proven durable, only if they may apply to everyone, and not merely the West toward the Orient.
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[1] Peter Gran, review of Orientalism, by Edward Said, Journal of the American Oriental Society 100 (Oct., 1980): 328.
[2] Edward Said, Orientalism (New York: Vintage Books, 1980), 7, 35-36.
[3] Said, Orientalism, 39.
[4] Ibid., 96.
[5] C.F. Beckingham, review of Orientalism, by Edward Said, Bulletin of the School of Oriental and African Studies, University of London 42 (Fall, 1979): 562.
[6] Said, Orientalism, 154.
[7] Ibid., 9-11.
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What I want to know is why you use him, when you knew Said was less than reliable.
I knew that Said was controversial, and that he is full of himself; he has done some odd things, and possibly lied about his birth... But I do know that no such criticisms exist about Orientalism (with regard to academic dishonesty). His work is widely cited and referenced. It has come to define, in many ways, post-colonial studies, and is one of the back-bones of that school.
Read the review above.
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No running away here junior, Said requires no attention.
Roast DUCK with mango salsa, anyone?
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Pay attention Said's opinions are bigoted dung. I am patiently waiting.
What? You're the one who made the assertion without ever supporting it... If you want to be taken seriously with crap like this, then at least demonstrate exactly how Orientalism (the work itself; Said's words) are flawed... If you can't, go away...
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Old school non revisionist.
Still makin' no sense.
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What Said had to say about Western scholarship of Islam and the Middle East was incorrect and even harmful. You are welcome to try and prove me wrong. Do I need to say more about the obvious?
How can I prove you wrong if you haven't attempted to prove anything? Why would I waste time by proving hot air wrong? Posted in the above post you will see a passage demonstrating how you might go about attacking Said's work in and of itself... Not by copying and pasting anti-Said propaganda. If you want a PDF copy of Orientalism, I can send you one.
The only way to do what you propse to do is to get down and dirty and read it, demolishing it bit by bit. But I have no reason to believe that you're capable of that.
P.S., again, read the review of Orientalism above.
Also... The part about Edward Thompson from my earlier post which you cried foul about, is actually connected to Orientalism. This fellow, Thompson, pointed out the same dynamics that Said pointed out - only 80 years earlier in The Other Side of the Medal. Thompson was a British intellectual and liberal, and was well-respected. Instead of whining and moaning about how I lifted it, why not read it? It's actually worthwhile (at least the first few paragraphs on Thompson).
Another personality from early 20th century Britain who started the ball rolling in criticizing the West's "positional superiority" and penchant for imperialism towards the Orient, try Norman Angell's The Great Illusion. In my mind, Orientalism, The Other Side of the Medal, and The Great Illusion go hand in hand to produce a damning critique of Islamophobia and imperialism (economic, cultural and political) toward Islam driven by irrational fear and discourse. When integrated into an analysis that takes into account more work than only Said, it becomes a powerful analytical tool. For this reason, it remains well-referenced by many scholars.
Good luck with all this, my dear chaps.
Here are some review questions for Orientalism just in case you'd actually like to put forth the effort into reading it. These questions are the same ones I give to my upper-classmen in world history courses that include Said.
I can help you with any of it, and please don't assume that I think Said is 100% correct in all he says - because I don't (as you may have guessed based on my review of Orientalism)... But your comments on this work throughout this thread show me that you've never read it. It's a very deep, dense work, covering more than part of a single century, as you said before. The questions below will help you think about the real "meat" of Said's work.
If you really want to know Orientalism, and maybe understand it close to its entirety, take a gander and read along. I've included page numbers (from the first edition, Oxford) on a few questions so you don't have to search through the book to get the main points.... Enjoy!
HST330: Questions for Orientalism
Introduction
1) What are Said’s 3 definitions of Orientalism? Does he mean all three when he uses the term or is he privileging one?
2) What are some of the characteristics of Orientalism as a system of power?
3) What is Hegemony? (p 7)
4) What does Said mean by pure and political knowledge? Are these categories still central to historian’s work today?
5) Can Orientalism or work about the East not be political? What is his subject positioning writing this book?
6) What makes the orient "visible" for Said? (22)
7) How does Said differ from Foucault? (23)
Chapter I – Knowing the Oriental
1) How does knowledge of the orient shape imperial policy?
2) What are the characteristics of the oriental as seen by Cromer?
3) Said says that Orientalism was set before imperialism because Europe was always in a position of strength – Do you agree with this? (p.40) How does Orientalism work? How does Kissinger’s speech show its continued applicability?
4) How does the occident incorporate the orient as similar yet different? Why does the knowledge of the orient have to be within a closed system?
5) What is the relationship between the ancient past of the orient and its present for the Orientalist or the occidental? For the oriental?
6) What is the importance of Napoleon’s invasion of Egypt?
7) Is Said arguing that Orientalism is only a myth/simulacra used by occidentals/colonizers or that it has the ability to create truth/reality?
8) What is a textual attitude? Was European success based on it? (p.95)
9) How has post-WWII changes in the Middle-East, etc challenged Orientalism? (more on this in chapter 3) Why would it be possible for such a challenge when previously Europe dominated?
Chapter II – Par I Redrawn Frontiers, Redefined Issues, Secularized Religion
1) What changes in the 18th century to solidify the character of Orientalism?
2) What is the role of science in Orientalism?
Chapter III – Part IV – The Latest Phase
1) How has Orientalism shifted after WWII? What is the imagery of the Arab described by Said for the 1970s? How different is it from today?
2) What are Said’s conclusions?
3) Do you think Orientalism is still dominant today? Do you think popular Orientalism has been reinforced by 9/11?
