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Orientalism: Legacies of a Performance

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Debating Orientalism

Abstract

Books, as Catullus reminds us, have fates of their own. Our concern is with the fate of one book, Edward Said’s Orientalism. To many, this seminal work is an enduring touchstone, a founding text of the field of postcolonial studies and a book that continues to influence debates in literary and cultural studies, Middle Eastern studies, anthropology, art history, history and politics. To others, however, Orientalism has serious failings, not least in blaming the wrong people - namely, Orientalists - for the crimes of European imperialism. Thirty-five years after its first edition, popular and academic reactions to Orientalism continue to run the gamut from enthusiasm to apoplexy. Yet few assessments of this work ask the ‘so what?’ question, addressing the book’s contemporary relevance without lionizing or demonizing its author. This is our aim in Debating Orientalism. Bridging the gap between intellectual history and political engagement, the contributors to this volume interrogate Orientalism’s legacy with a view to moving the debate about this text beyond the Manichean limitations within which it has all too often been imprisoned. Too much ink has been spilled on what Orientalism got right or wrong - especially in its historical and political registers - and too little on taking stock of its impact and building on that to appraise its significance to current debates in multiple fields. This book seeks to consider Orientalism’s implications with a little less feeling, though no less commitment to understanding the value and political effects of engaged scholarship.

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Notes

  1. Joseph Massad, ‘Affiliating with Edward Said,’ in Edward Said: A Legacy of Emancipation and Representation, eds. Adel Iskandar and Hakem Rustom, 33–49 (Berkeley, CA and London: University of California Press, 2010), 27–8.

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  2. This is a frequent observation in assessments of the book’s impact. See, among others, Nicholas Dirks, ‘Edward Said and Anthropology,’ in Iskandar and Rustom (2010), 86; James P. Rice, ‘In the Wake of Orientalism,’ Comparative Literature Studies 37, no. 2 (2000), 223.

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  3. Timothy Brennan, ‘The Illusion of a Future: “Orientalism” as Traveling Theory,’ Critical Inquiry 26, no. 3 (2000), 558–9.

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  4. The story is narrated in Sadik Jalal al-‘Azm, Dhihniyat al-Tahrīm: Salman Rushdie wa Haqīqat al-Adab (Damascus: Dār al-Madā, 2007), 63–70. Al-’Azm’s critique of Orientalism is found in pp. 13–62. The first part of this critique was published in English as ‘Orientalism and Orientalism in Reverse,’ in the socialist revolutionary journal Khamsin 8 (1981), 5–26, and reprinted in Forbidden Agendas: Intolerance and Defiance in the Middle East, ed. Jon Rothschild (London: Saqi, 1984), 349–76. Al-’Azm’s reading of Orientalism matters not only because of its aftermath, but also because it was and remains one of the very few Arabic engagements with Orientalism.

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  5. Ali Behdad, ‘Orientalism Matters,’ Modern Fiction Studies 56, no. 4 (2010), 709.

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  6. Daniel Martin Varisco, Reading Orientalism: Said and the Unsaid (Seattle, WA: University of Washington Press, 2007), 22.

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  7. Sadik Jalal al-‘Azm, ‘Orientalism, Occidentalism, and Islam: Keynote Address to “Orientalism and Fundamentalism in Islamic and Judaic Critique: A Conference Honoring Sadik al-Azm,”’ Comparative Studies of South Asia, Africa and the Middle East 30, no. 1 (2010), 7.

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  8. Stephen Morton, ‘Terrorism, Orientalism, and Imperialism,’ Wasafiri 22, no. 2 (2007), 36–7.

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  9. Aijaz Ahmad, In Theory: Classes, Nations, Literatures (1992) (London: Verso, 2008), 176, original emphasis.

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  10. Edward W. Said, Out of Place (London: Vintage, 2000), 165. Said is speaking here of his precocious adolescent intellect, rather than the process of writing Orientalism, but the recollection seems distinctly coloured by his later methods.

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  11. Said, ‘Orientalism Reconsidered’ (1985), in Reflections on Exile and Other Essays (Cambridge, MA: Harvard University Press, 2000), 199.

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  12. Gyan Prakash, ‘Orientalism Now,’ History and Theory 34, no. 3 (1995), 201.

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  13. The charge of methodological and philosophical inconsistency is one of the most frequent criticisms of Orientalism. For a recent assessment of the evidence and effects of the text’s oscillation between Foucauldian discourse analysis and its commitment to humanism, see Neil Lazarus, The Postcolonial Unconscious (Cambridge: Cambridge University Press, 2011), 184–97.

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  14. Graham Huggan, ‘(Not) Reading Orientalism,’ Research in African Literatures 36, no. 3 (2005), 125–6.

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  15. Richard Poirier, The Performing Self: Compositions and Decompositions in the Languages of Contemporary Life, Foreword by Edward W. Said (New Brunswick, NJ: Rutgers University Press, 1992), xii.

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  16. The World, the Text and the Critic, 53. Said was, of course, a performer in the more quotidian senses of the word: a professional-class pianist who preferred the world of ideas to the concert hall, a master lecturer and eloquent speaker. Many of Said’s spontaneous performances - some outrageous, some hilarious, all memorable - are narrated in H. Aram Veeser, Edward Said: The Charisma of Criticism (New York and London: Routledge, 2010).

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  17. Said, ‘Interview,’ Diacritics 6, no. 3 (Autumn 1976), 32.

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  18. Robert Irwin, For Lust of Knowing: The Orientalists and Their Enemies (London: Allen Lane, 2006), 309.

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  19. Needless to say such claims are not without their complications, as witness Nicholas Harrison’s work on the operation of literariness in the Said canon. See his ‘“A Roomy Place Full of Possibility”: Said’s Orientalism and the Literary,’ in Edward Said and the Literary, Political and Social World, ed. Ranjan Ghosh (New York and London: Routledge, 2009), 3–18, as well as the chapter contributed to this volume.

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© 2013 Ziad Elmarsafy and Anna Bernard

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Elmarsafy, Z., Bernard, A. (2013). Orientalism: Legacies of a Performance. In: Elmarsafy, Z., Bernard, A., Attwell, D. (eds) Debating Orientalism. Palgrave Macmillan, London. https://doi.org/10.1057/9781137341112_1

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