Free PDF , by Edward W. Said
Free PDF , by Edward W. Said
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, by Edward W. Said
Free PDF , by Edward W. Said
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Product details
File Size: 1735 KB
Print Length: 434 pages
Publisher: Vintage; 1st Vintage Books ed edition (October 1, 2014)
Publication Date: October 1, 2014
Sold by: Random House LLC
Language: English
ASIN: B00NDTUDIY
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Giving Said his due, this is a magnificent work of scholarship that has, nearly forty some years after its publication, entered into many daily discussions of "difference" as they take place in the so-called western world.It's perhaps quite a long read, but rest assured it is well worth it! I find myself going back to certain passages from the beginning, particularly Said's invocation of Gramsci and the "historical record," as well as his later investigations into American Orientalism, focusing heavily as they do on East Asia--in the current era, China.
Horribly painful to read. His thesis is clear from the introduction. Three hundred pages of documentation for the thesis is excessive. This is ivory tower gum flapping. You will get more from reading other reader's summaries and analysis, rather than suffering thru this on your own. I had to read it for class, otherwise I never would have. Read the summaries you can find elsewhere and you'll get the gist. Don't torture yourself. Nonetheless, his point is valid and insightful, just drowned in excessive detail and support. Just take his word for it and save yourself the hours required.
Perhaps even more relevant and essential a critique and study than before!
I like how Said uses literary texts in his analysis to show the historical origin of the concept of the Orient and the Oriental. Indeed, certain uses of words and sometimes certain expressions will reveal the underlying cultural bias. This book is an excellent practice of textual analysis. Although nowadays the concept of Orientalism has become so commonplace that many of the arguments given in this book seems outdated, it is to be emphasized that maybe it was exactly due to original research carried out in this book many years ago that Orientalism became widely known.However I do have a few complaints. In many places in the book, the author sounds really repetitive and unnecessarily verbose. Actually his arguments are not exactly as complex as they seem. Big words, repetition and lots of rhetorics just resort to the readers emotions and sensations, rather than speaking to the sense or the mind directly. Also I do not know why the author ignores East Asia. Of course from his ethnic background, we might not expect him to have sufficient knowledge of the cultural contacts between the West and East Asia. But I doubt this. I am more inclined to think that the author is not interested in East Asia at all. Orientalism is just a channel for him to express his own pride and celebration of his own culture. So in this regard, what his grand theory amounts to might just be a resentment or complaint against the West, rather than a global theory of historicization of cultural stereotypes.
Orientalism, by Edward Said, is a controversial and extremely complex book that challenges the standard conventions through which the West portrays the Orient. Said, a Palestinian American who spent his childhood in British Palestine and Egypt, cites a plethora of reasons for assembling this momentous piece of literature. First of all, he seeks to show that the Orient is not a static, monolithic, and never-changing group, and that making such broad generalizations is harmful. In addition, he argues against basic Western imperialism, against the idea of separating East from West, Oriental from Occidental, through a humanistic approach, because all that fall under such grotesque categorizations are ultimately human. Finally, Said desires to provoke debate, "widen the field of discussion," and challenge commonly held views, such as the simplified version of the Orient promoted by the United States media, for "in the demonization of an unknown enemy, for whom the label terrorist serves the general purpose of keeping people stirred up and angry...media images can be exploited." Throughout his book, Said defines "Orientalism" in several different ways. In essence, every time he discusses a certain aspect of Orientalism, he ascribes it a specific meaning. Most generally, Said calls Orientalism a "generic term...to describe the Western approach to the Orient." However, Orientalism can also be the combined study of imperialism and culture. Including as many of the characteristics Said mentions, perhaps Orientalism can be defined more decisively, for although he discusses dozens of different types of Orientalism, a few common themes are omnipresent. Originating in the West, Orientalism is the artificial categorization of an intellectually stagnant Orient that encompasses a vast body of often degrading Western literature and justifies imperialist Western policies by promoting a sense of inherent superiority over Orientals. One must realize that such divisions have existed throughout human history. This process originates from the basic human tendency to separate one's own group from others as soon as one encounters another, different group. This was also done in Ancient Greece in regard to the Persian Empire and is exactly what transpired when Islam collided with Christianity in the seventh century BC. "Islam became an image...whose function was not so much to represent Islam in itself as to represent it for the medieval Christian." This misrepresentation of Islam to the West was deemed adequate and misconceptions like equating Muhammad to Christ were simply accepted. The view of the Orient, Said argues, then stagnated, for unlike other fields of knowledge, Orientalism did not advance, and the misconceptions and negative beliefs were thus engrained in Western thought. This lasted until 1798, when Napoleon Bonaparte invaded Egypt, founded the Institut d'Egypte, and thereby exposed Western scholars to Oriental culture, which ultimately helped facilitate European imperialism of the 19th and 20th centuries. Arthur James Balfour, British politician during this time, claimed that Egypt needs British rule because Egyptians could not rule themselves, while the infamously racist Lord Cromer goes so far as to say that "subject races did not have it in them to know what was good for them." In Orientalism, Said argues that these sentiments were largely imitated in American Orientalism after World War II. A great example of this is Henry Kissinger, who separates the Pre-Newtonian Orient from the Post-Newtonian West, and thereby argues that, "as thinkers, we are better off than they are." As such, the Orientalism once practiced Cromer and Balfour has not changed. Said asks an important question in regard to the effect of Orientalism. "Can one divide human reality, as indeed human reality seems to be genuinely divided, into clearly different cultures, histories, traditions, societies, even races, and survive the consequences humanly?" The answer to this question is no, because of humanity's physical diversity. Difference, just as it causes the creation of distinctions, breeds contempt, and drawing a distinct dividing line between two groups only aggravates this feeling of being different, or in many cases, superior. This, in turn, exacerbates the issue of feeling hostile towards "others," because once one feels superior to another group, the innate desire to control this inferior group inevitably arises. Thus, the result of Orientalism, from a humanistic point of view, can only be negative. While Orientalism has successfully challenged common Orientalist views and created immense debate among scholars, it is not without faults. For example, Said urges to stop the use of generalizations, but he grossly lumps all Orientalists into one, treating them all in the same derogatory fashion. In addition, his widespread use of French and German without translation is somewhat challenging to the unilingual reader, which can negatively impact his book's common appeal. Finally, Said thoroughly criticizes Orientalists' representation of the Orient, but fails to provide examples of scholars from the Orient to convincingly prove that these Orientalist representations are in fact misrepresentations. In the end, it would have been extremely useful and even more riveting if he had attempted to show his readers how the Orient actually views itself.
Interesting and informative.
Need it. In graduate school I read Said. . . amazing dialogue. Need to rethink graduate school.
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