Said’s Orientalism is a staple that bridges the gap between several discourses and academic studies including Post-colonial studies, Cultural Theory, Critical Theory, Literary Theory, and countless others. Paradoxically, however, Said’s main criticism is aimed at such cemented academic fields, epitomized by Orientalism, the field aimed at studying the Orient from a Western perspective. Said’s underlying question is stated near the end of the book (~p.300): “How can we come to understand other cultures?” This seemingly simple question proliferates a very dangerous assumption: that culture stands out there as some pre-social object waiting to be apprehended by the rational subject (namely, the Westerner). As Said shows, and in a way he explicitly states as being indebted to Foucault, that culture is constructed principally through the discursive operations of a particular subject. To *be* an Oriental is to embody certain assumptions which become proliferated by a discourse (Orientalism) whose construction is such that it is essentially unfalsifiable. As Said aptly points out, the Oriental (a term we stray from using today for its obviously racist undertones which Said carefully traces across modern history and in the history of colonialism) is put into a position where he is to embody contradictory qualities simultaneously such that his identity is always one of negativity, an instrumental object for the purposes of the Westerner’s use: lacking in rationality yet containing the birth of our modern sciences and religious traditions, disorganized yet forming vast networks of control (apropos the Caliphate), static and forever solidified as a continuous identity that can be understood whilst simultaneously being unwieldy and schizophrenic in their diversity. All of these are used to back the Oriental into a corner such that he is merely a tool which can be utilized by the Westerner.
I think many of those who are keen on criticizing Said as “painting with too broad of strokes” (such was another review here on Amazon claiming that he was too harsh on Bernard Lewis’ appraisal of Arabic philologically) have not fully understood his project, which is that if we trace Orientalism back, understanding it as a *discourse* (in the Foucaultian sense), we are able to extrapolate certain recurring themes that identify why it seems that Orientals can always somehow appear as racist stereotypes — it is precisely because their image through Western blinders has manufactured the Oriental’s inevitability viz the image.
All being said, this is an indispensable text for Post-colonial studies, as well as being instrumental for studies of literary theory, critical theory, and certain strands of poststructuralist/postmodern thought (Foucault, Derrida, even Deleuze). It ready fairly fast and, although it is slow at certain points when he starts to sound like a broken record, his prose is fairly consistent in being engaging and effectively communicating his desired point. An important positive that makes this book more accessible than other Post-colonial material is that it is not very theoretically dense as opposed to someone like Homi Bhabha. Instead, Said opts for a more historically vast characterization of the problem that still provides the same theoretical points whilst allowing the complexity of his point — that identity is not latent within objects and existing pre-socially, instead existing only within a discourse build on implicit power-imbalances — to shine through to those who may not want or be ready for a text of more abstract a nature. All and all, this is a great text that, even as a slow reader, was finished quickly and was extremely enjoyable and valuable, opening up a new area of study in a way that allows one to access a whole new problematic that may have previously appeared only as invisibility.
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The Persistence of Western Arrogance
How the West views the other parts of the world is in constant flux and while things have improved, the stereotypes of those living in Asia and other non- Western regions are still widely held. A book that tackles this perception head- on is the classic Orientalism, written by Edward Said.To start the reader off, this book defines some of the terms that are important to know before you begin. What exactly is Orientalism? What does it mean to refer to someone or something as Occident? What is philology? These and other terms need to be understood before you begin to read. Some are more clearly defined than others so don’t be surprised if you need to consult the internet for clarification.Next, the book launches into its study of western perceptions of the Orient. To summarize, the Western assumptions and opinions about the Orient and its people are short sighted, ignorant, and mostly degrading. This has been the case throughout history. Residents of the Orient are viewed as people in need of help; in need of occupation by a Western power so that they may improve. This unfounded arrogance has been the norm for much of history and to a degree, it is still in place today.Orientalism is an intellectual read, to be certain. It’s not an easy book to complete, as it often reads like a textbook. I often found myself having to go back and re- read a section or two, to fully grasp what is being talked about. Part 2 of the book, Orientalist Structures and Restructures, was particularly difficult to get through. The cross examination of written works by different authors and the general tone in this section, I found difficult to read. I continuously lost my focus and had to go back.Overall, Orientalism is a solid book and an important book. It’s not the type of book you would want for a day of light reading, and much of what the book emphasizes, namely the overt arrogance of the West and our attitude of superiority toward the East, is uncomfortable to read, even though its mostly true, even today. It may take time to finish, but there is much wisdom to be gained in Orientalism and it thus earns an easy recommendation.
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