Challenging The New Orientalism

Over the past few decades, a new form of Orientalism has been developing. As exemplified by Elie Kedourie and Bernard Lewis, it points to Islam as the West's archenemy. The rise of political Islam and its opposition to Western domination of the Islamic world are seen as evidence of a deep, abiding hatred of all things Western. Accordingly, the new Orientalists call for thorough reforms, among them regime changes, wars, and the imposition of 'democracy' on Islamic societies. They warn that if the West shrinks from this challenge, the Islamists will surely gain power and destroy the West. The essays in this book "written after 9-11" dispute the new Orientalist presumption of an unchanging Islam, opposed to "Western" values and incapable of adapting to the modern world. The not-so-hidden objective of the new Orientalism is to promote acceptance of the US and Israel's imperialist push into the Islamic world as both a security imperative and a civilizing mission. Alam argues that the new Orientalists claim of a categorical split between Islam and the West is based on a biased, inaccurate interpretation of history. While recognizing the political and economic failings of the Islamic world, Alam shows that they are legacies of two centuries of Western imperialism and are shared by all regions at the periphery of the prevailing global capitalism. If the Islamic world lags behind China and India, it is because of two factors that have given a new edge to Western involvement in West Asia and North Africa: oil and Zionism. In Alam's view, Israel is a powerful destabilizing force in the region, whose survival depends upon turning the Western-Islamic conflict into a hot war. Not surprisingly, many of the new Orientalists are strong partisans of Israel.

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.

Since Edward Said’s foundational work, Orientalism has been singled out for critique as the quintessential example of Western intellectuals’ collaboration with oppression. Controversies over the imbrications of knowledge and power and the complicity of Orientalism in the larger project of colonialism have been waged among generations of scholars. But has Orientalism come to stand in for all of the sins of European modernity, at the cost of neglecting the complicity of the rest of the academic disciplines? In this landmark theoretical investigation, Wael B. Hallaq reevaluates and deepens the critique of Orientalism in order to deploy it for rethinking the foundations of the modern project. Refusing to isolate or scapegoat Orientalism, Restating Orientalism extends the critique to other fields, from law, philosophy, and scientific inquiry to core ideas of academic thought such as sovereignty and the self. Hallaq traces their involvement in colonialism, mass annihilation, and systematic destruction of the natural world, interrogating and historicizing the set of causes that permitted modernity to wed knowledge to power. Restating Orientalism offers a bold rethinking of the theory of the author, the concept of sovereignty, and the place of the secular Western self in the modern project, reopening the problem of power and knowledge to an ethical critique and ultimately theorizing an exit from modernity’s predicaments. A remarkably ambitious attempt to overturn the foundations of a wide range of academic disciplines while also drawing on the best they have to offer, Restating Orientalism exposes the depth of academia’s lethal complicity in modern forms of capitalism, colonialism, and hegemonic power.

This is the first systematic critique of Edward Said's influential work, Orientalism, a book that for almost three decades has received wide acclaim, voluminous commentary, and translation into more than fifteen languages. Said's main thesis was that the Western image of the East was heavily biased by colonialist attitudes, racism, and more than two centuries of political exploitation. Although Said's critique was controversial, the impact of his ideas has been a pervasive rethinking of Western perceptions of Eastern cultures, plus a tendency to view all scholarship in Oriental Studies as tainted by considerations of power and prejudice. In this thorough reconsideration of Said's famous work, Ibn Warraq argues that Said's case against the West is seriously flawed. Warraq accuses Said of not only willfully misinterpreting the work of many scholars, but also of systematically misrepresenting Western civilization as a whole. With example after example, he shows that ever since the Greeks Western civilization has always had a strand in its very makeup that has accepted non-Westerners with open arms and has ever been open to foreign ideas. The author also criticizes Said for inadequate methodology, incoherent arguments, and a faulty historical understanding. He points out, not only Said's tendentious interpretations, but historical howlers that would make a sophomore blush. Warraq further looks at the destructive influence of Said's study on the history of Western painting, especially of the 19th century, and shows how, once again, the epigones of Said have succeeded in relegating thousands of first-class paintings to the lofts and storage rooms of major museums. An extended appendix reconsiders the value of 18th- and 19th-century Orientalist scholars and artists, whose work fell into disrepute as a result of Said's work.

Introduction : mapping orientalism : representations and pedagogies / Diane Long Hoeveler and Jeffrey Cass -- Interrogating orientalism : theories and practices / Jeffrey Cass -- The female captivity narrative : blood, water, and orientalism / Diane Long Hoeveler -- "Better than the reality" : the Egyptian market in nineteenth-century travel writing / Emily A. Haddad -- Colonial counterflow : from orientalism to Buddhism / Mark Lussier -- Homoerotics and orientalism in William Beckford's Vathek: liberalism and the problem of pederasty / Jeffrey Cass -- Orientalism in Disraeli's Alroy / Sheila A. Spector -- Teaching the quintessential Turkish tale : Montagu's Turkish embassy letters / Jeanne Dubino -- Representing India in drawing-room and classroom : or, Miss Owenson and "those gay gentlemen, Brahma, Vishnu, and Co." / Michael J. Franklin -- "Unlettered tartars" and "torpid barbarians" : teaching the figure of the Turk in Shelley and De Quincey / Filiz Turhan -- "Boundless thoughts and free souls" : teaching Byron's Sardanapalus, Lara, and The corsair / G. Todd Davis -- Byron's The giaour : teaching orientalism in the wake of September 11 / Alan Richardson -- Teaching nineteenth-century orientalist entertainments / Edward Ziter

For many people, the Kingdom of Saudi Arabia evokes images of deserts, camels, and oil, along with rich sheikh in white robes, oppressed women in black veils, and terrorists. But when Loring Danforth traveled through the country in 2012, he found a world much more complex and inspiring than he could have ever imagined. With vivid descriptions and moving personal narratives, Danforth takes us across the Kingdom, from the headquarters of Saudi Aramco, the country’s national oil company on the Persian Gulf, to the centuries-old city of Jeddah on the Red Sea coast with its population of undocumented immigrants from all over the Muslim world. He presents detailed portraits of a young woman jailed for protesting the ban on women driving, a Sufi scholar encouraging Muslims and Christians to struggle together with love to know God, and an artist citing the Quran and using metal gears and chains to celebrate the diversity of the pilgrims who come to Mecca. Crossing the Kingdom paints a lucid portrait of contemporary Saudi culture and the lives of individuals, who like us all grapple with modernity at the dawn of the twenty-first century.

It is often thought that the development of capitalism and the modernization of culture have brought about a profound decline of religious belief and commitment. The history of Christianity in the last two decades appears to be a good illustration of this general process of secularization with the undermining of belief and commitment as Western cultures became industrial and urban. However, in the twentieth century we have seen that Islam continues to be a dominant force in politics and culture not only in the Orient but in Western society. In this challenging study of contemporary social theory, Bryan Turner examines the recent debate about orientalism in relation to postmodernism and the process of globalization. He provides a profound critique of many of the leading fissures in classical orientalism. His book also considers the impact of the notion of the world in sociological theory. These cultural changes and social debates also reflect important change in the status and position of intellecuals in modern culture who are threatened, not only by the levelling of mass culture, but also by the new opportunities posed by postmodernism. He takes a critical view of the role of sociology in these developments and raises important questions about the global role of English intellectuals as a social stratum. Bryan Turner's ability to combine these discussions about religion, politics, culture and intellectuals represents a remarkable integration of cultural analysis in cultural studies.

The many points of contact and conflict about culture and identity that exist between Europe and the Asia Pacific are highlighted in this book. This work surveys a variety of issues relating to culture, identity and representation from an interdisciplinary perspective, with contributions from sociology, economics, history, politics, international relations, security studies, museum studies, translation studies and literary and cultural studies. Each brings a different perspective to bear on questions of culture and identity in the contemporary period, and how these relate to the politics of representation.