1. Overview
    Cultural background  Thesis of Representation  Occidental and Oriental origins  The Other  Geopolitics and cultural hierarchy  The academy 

2. Influence
    Post-colonial Culture Studies  Literary criticism  Oriental Europe 

3. Criticism
    History  Professional  Literature  Philosophy  Personality  Posthumous 

4. See also

5. References

6. Further reading
    Articles 

7. External links

According to Said, in the Middle East, the social, economic, and cultural practices of the ruling Arab élites indicate they are imperial satraps who have internalized the romanticized "Arab Culture" created by French, British and, later, American Orientalists; the examples include critical analyses of the colonial literature of Joseph Conrad, which conflates a people, a time, and a place into a narrative of incident and adventure in an exotic land.^[2]

The critical application of post-structuralism in the scholarship of Orientalism influenced the development of literary theory, cultural criticism, and the field of Middle Eastern studies, especially regarding how academics practice their intellectual enquiry when examining, describing, and explaining the Middle East.^[3] The scope of Said's scholarship established Orientalism as a foundation text in the field of post-colonial culture studies, which examines the denotations and connotations of Orientalism, and the history of a country's post-colonial period.^[4]

As a public intellectual, Edward Said debated Orientalism with historians and scholars of area studies, notably, the historian Bernard Lewis, who described the thesis of Orientalism as "anti-Western".^[5] For subsequent editions of Orientalism, Said wrote an "Afterword" (1995)^[6] and a "Preface" (2003)^[7] addressing criticisms of the content, substance, and style of the work as cultural criticism.

Overview

Orientalism is the exaggeration of difference, the presumption of Western superiority, and the application of clichéd analytical models for perceiving the Oriental world.^[8] As such, Orientalism is the source of the inaccurate cultural representations that form the foundations of Western thought and perception of the Eastern world, specifically in relation to the Middle East region.

The word ‘Orientalism’ refers to at least three separate but interrelated meanings: 1) an academic tradition or field; 2) a worldview, representation, and “style of thought based upon an ontological and epistemological distinction made between "the Orient" and (most of the time) "the Occident"”; and 3) as a powerful political instrument of domination.^[8]

The principal characteristic of Orientalism is a "subtle and persistent Eurocentric prejudice against Arab-Islamic peoples and their culture", which derives from Western images of what is Oriental (cultural representations) that reduce the Orient to the fictional essences of "Oriental peoples" and "the places of the Orient"; such cultural representations dominate the communications (discourse) of Western peoples with and about non-Western peoples.^[9]

These cultural representations usually depict the ‘Orient’ as primitive, irrational, violent, despotic, fanatic, and essentially inferior to the westerner or native informant, and hence, ‘enlightenment’ can only occur when “traditional” and “reactionary” values are replaced by “contemporary” and “progressive” ideas that are either western or western-influenced.^[8]

Cultural background

In practice, the imperial and colonial enterprises of the West are facilitated by collaborating régimes of Europeanized Arab élites who have internalized the fictional, romanticized representations of Arabic culture—the Orientalism invented by French and English Orientalists, and continued in the twentieth century by American Orientalists.^[9] As such, Orientalist stereotypes of the cultures of the Eastern world have served, and continue to serve, as implicit justifications for the colonial ambitions and the imperial endeavours of the U.S. and the European powers. In that vein, about contemporary Orientalist stereotypes of Arabs and Muslims, Said said:

Thesis of Representation

The alternative to an exclusionary representational system for Said would be one that is “participatory and collaborative, non-coercive, rather than imposed”, yet he recognised the extreme difficulty involved in bringing about such an alternative.^[14] Difficult because advances in the “electronic transfer of images” is increasing media concentration in the hands of powerful, transnational conglomerates.^[14] This concentration is of such great magnitude that ‘dependent societies’ situated outside of the “central metropolitan zones” are greatly reliant upon these systems of representation for information about themselves - otherwise known as self-knowledge.^[14] For Said, this process of gaining self-knowledge by peripheral societies is insidious, because the system upon which they rely is presented as natural and real, such that it becomes practically unassailable.^[14]

Occidental and Oriental origins

Said said that the Western world sought to dominate the Eastern world for more than 2,000 years, since Classical antiquity (8th c. BC – AD 6th c.), the time of the play The Persians (472 BC), by Aeschylus, which celebrates a Greek victory (Battle of Salamis, 480 BC) against the Persians in the course of the Persian Wars (499–449 BC)—imperial conflict between the Greek West and the Persian East.^[15][16] Europe's long, military domination of Asia (empire and hegemony) made unreliable most Western texts about the Eastern world, because of the implicit cultural bias that permeates most Orientalism, which was not recognized by most Western scholars.

In the course of empire, after the physical-and-political conquest, there followed the intellectual conquest of a people, whereby Western scholars appropriated for themselves (as European intellectual property) the interpretation and translation of Oriental languages, and the critical study of the cultures and histories of the Oriental world.^[17] In that way, by using Orientalism as the intellectual norm for cultural judgement, Europeans wrote the history of Asia, and invented the "exotic East" and the "inscrutable Orient", which are cultural representations of peoples and things considered inferior to the peoples and things of the West.^[18]

The Other

The notion of an Orient has played a central role in constructing European culture, and “helped to define Europe (or the West) as its contrasting image, idea, personality, experience”.^[15] The binary relationship of strong-West-and-weak-East reinforces the cultural stereotypes invented with literary, cultural, and historical texts that are more fictitious than factual; yet, which give the reader of Orientalist texts (history, travelogue, anthropology, etc.) a limited understanding of life in the Middle East, because Orientalism conflates the different societies of the Eastern world, into the homogeneous world of "the Orient".^[20]

Geopolitics and cultural hierarchy

The contemporary, historical impact of Orientalism (1978) was in explaining the How? and the Why? of imperial impotence; in the 1970s, to journalists, academics, and Orientalists, the Yom Kippur war (6–25 October 1973) and the OPEC petroleum embargo (October 1973 – March 1974) were recent modern history. The Western world had been surprised, by the pro-active and decisive actions of non-Western peoples, whom the ideology of Orientalism had defined as essentially weak societies and impotent countries. The geopolitical reality of their actions, of military and economic warfare, voided the fictional nature of Orientalist representations, attitudes, and opinions about the non-Western Other self.^[21]

The academy

Moving from the assertion that ‘pure knowledge’ is simply not possible (as all forms of knowledge are inevitably influenced by ideological standpoints), Said sought to explain the connection between ideology and literature. He argued that “Orientalism is not a mere political subject or field that is reflected passively by culture, scholarship, or institutions”, but rather “a distribution of geopolitical awareness into aesthetic, scholarly, economic, sociological, historical, and philological texts”.^[14] European literature for Said carried, actualised, and propelled Orientalist notions forward and constantly reinforced them. Put differently, literature produced by Europeans made possible the domination of the people of the ‘East’ because of the Orientalist discourse embedded within these texts. Literature here is understood as a kind of carrier and distributor of ideology.

Influence

The greatest intellectual impact of Orientalism (1978) was upon the fields of literary theory, cultural studies, and human geography, by way of which originated the field of Post-colonial studies. Edward Said's method of post-structuralist analysis derived from the analytic techniques of Jacques Derrida and Michel Foucault; and the perspectives to Orientalism presented by Abdul Latif Tibawi,^[22] Anouar Abdel-Malek,^[23] Maxime Rodinson,^[24] and Richard William Southern.^[25]

Post-colonial Culture Studies

As a work of cultural criticism, Orientalism (1978) is the foundation document in the field of Post-colonialism, because the thesis proved historically factual, true, and accurate for the periods studied; and for the How? and the Why? of the cultural representations of “Orientals”, “The Orient”, and “The Eastern world” as presented in the mass communications media of the Western world.^[26]

Post-colonial theory studies the power and the continued dominance of Western ways of intellectual enquiry and the production of knowledge in the academic, intellectual, and cultural spheres of the de-colonised country. Said's survey concentrated upon the British and the French varieties of Orientalism that supported the British Empire and the French Empire as commercial enterprises constructed from colonialism, and gave perfunctory coverage, discussion, and analyses of German Orientalist scholarship.^[27]

Such disproportional investigation provoked criticism from opponents and embarrassment for supporters of Said, who, in “Orientalism Reconsidered” (1985), said that no one opponent provided a rationale, by which limited coverage of German Orientalism limits either the scholarly value or the practical application of Orientalism as a cultural study.^[28] In the Afterword to the 1995 edition of Orientalism, Said presented follow-up refutations of the criticisms that the Orientalist and historian Bernard Lewis made against the book's first edition (1978).^[29][30]

Literary criticism

In the fields of literary criticism and of cultural studies, the notable Indian scholars of post-colonialism were Gayatri Chakravorty Spivak (In Other Worlds: Essays in Cultural Politics, 1987) whose essay Can the Subaltern Speak? (1988) also became a foundational text of Post-colonial culture studies;^[31] Homi K. Bhabha (Nation and Narration, 1990);^[32] Ronald Inden (Imagining India, 1990);^[33] Gyan Prakash ("Writing Post–Orientalist Histories of the Third World: Perspectives from Indian Historiography", 1990);^[34] Nicholas Dirks (Castes of Mind, 2001);^[35] and Hamid Dabashi (A People Interrupted, 2007).

In White Mythologies: Writing History and the West (1990), Robert J. C. Young reported Post-colonial explanations of the "How?" and the "Why?" of the nature of the post-colonial world, the peoples, and their discontents;^[36][37] which verify the efficacy of the critical method applied in Orientalism (1978), especially in the field of Middle Eastern studies.^[3]

In the late 1970s, the survey range of Orientalism (1978) did not include the genre of Orientalist painting or any other visual arts, despite the book-cover featuring a detail-image of The Snake Charmer (1880), a popular, 19th-century Orientalist painting—to which the writer Linda Nochlin applied Said's method of critical analysis "with uneven results".^[38] In the field of epistemological studies, Orientalism is an extended application of methods of critical analysis developed by the philosopher Michel Foucault.^[39] The anthropologist Talal Asad said that the book Orientalism is:

The historian Gyan Prakash said that Orientalism describes how "the hallowed image of the Orientalist, as an austere figure, unconcerned with the world and immersed in the mystery of foreign scripts and languages, has acquired a dark hue as the murky business of ruling other peoples, now forms the essential and enabling background of his or her scholarship" about the Orient; without colonial imperialism, there would be no Orientalism.^[41]

Oriental Europe

In Eastern Europe, Milica Bakić-Hayden developed the concept of Nesting Orientalisms (1992), based upon and derived from the work of the historian Larry Wolff (Inventing Eastern Europe: The Map of Civilization on the Mind of the Enlightenment, 1994), and the ideas Edward Said presented in Orientalism (1978).^[42]

The Bulgarian historian Maria Todorova (Imagining the Balkans, 1997) presented her ethnologic concept of Nesting Balkanisms (Ethnologia Balkanica,1997), which is thematically extended and theoretically derived from Milica Bakić-Hayden's Nesting Orientalisms.^[43]

Moreover, in "A Stereotype, Wrapped in a Cliché, Inside a Caricature: Russian Foreign Policy and Orientalism" (2010), James D. J. Brown said that Western stereotypes of Russia, Russianness, and things Russian are cultural representations derived from the literature of "Russian studies", which is a field of enquiry little afflicted with the misconceptions of Russia-as-the-Other, but does display the characteristics of Orientalism—the exaggeration of difference, the presumption of Western cultural superiority, and the application of cliché in analytical models. That overcoming such intellectual malaise requires that area scholars choose to break their "mind-forg'd manacles" and deeply reflect upon the basic cultural assumptions of their area-studies scholarship.^[44]

Criticism

In a review of a book by Ibn Warraq, American classicist Bruce Thornton dismissed Orientalism as an "incoherent amalgam of dubious postmodern theory, sentimental Third Worldism, glaring historical errors, and Western guilt".^[48]

In the book-review article "Enough Said" (2007), about Dangerous Knowledge (2007), by Robert Irwin, in the preface paragraphs, Martin Kramer recapitulates the professional trials and tribulations of and repercussions to Orientalists caused by Orientalism (1978):

Orientalism, in its heyday, was a branch of knowledge as demanding and rigorous as its near cousin, Egyptology. The first International Congress of Orientalists met in 1873; its name was not changed until a full century later. But there are no self-declared Orientalists today. The reason is that the late Edward Said turned the word into a pejorative. In his 1978 book Orientalism, the Palestinian-born Said, a professor of comparative literature at Columbia University, claimed that an endemic Western prejudice against the East had congealed into a modern ideology of racist supremacy—a kind of anti-Semitism directed against Arabs and Muslims. Throughout Europe's history, announced Said, "every European, in that he could say about the Orient, was a racist, an imperialist, and almost totally ethnocentric."

In a semantic sleight of hand, Said appropriated the term "Orientalism", as a label for the ideological prejudice he described, thereby, neatly implicating the scholars who called themselves Orientalists. At best, charged Said, the work of these scholars was biased, so as to confirm the inferiority of Islam. At worst, Orientalists had directly served European empires, showing proconsuls how best to conquer and control Muslims. To substantiate his indictment, Said cherry-picked evidence, ignored whatever contradicted his thesis, and filled the gaps with conspiracy theories.|"Enough Said", Commentary magazine (March 2007)}}

Nonetheless, the literary critic Paul De Man said that, as a literary critic, "Said took a step further than any other modern scholar of his time, something I dare not do. I remain in the safety of rhetorical analysis, where criticism is the second-best thing I do."^[49]

History

In the book review, "The Mightier Pen? Edward Said and the Double Standards of Inside-out Colonialism: a review of Culture and Imperialism, by Edward Said" (1993), Ernest Gellner said that Said's contention of Western domination of the Eastern world for more than 2,000 years was unsupportable, because, until the late 17th century, the Ottoman Empire (1299–1923) was a realistic military, cultural, and religious threat to (Western) Europe.^[50]

In "Disraeli as an Orientalist: The Polemical Errors of Edward Said" (2005), Mark Proudman noted incorrect 19th-century history in Orientalism, that the geographic extent of the British Empire was not from Egypt to India in the 1880s, because the Ottoman Empire and the Persian Empire in that time intervened between those poles of empire.^[51] Moreover, at the zenith of the imperial era, European colonial power in the Eastern world never was absolute, it was relative and much dependent upon local collaborators — princes, rajahs, and warlords—who nonetheless often subverted the imperial and hegemonic aims of the colonialist power.^[52]

In For Lust of Knowing: The Orientalists and Their Enemies (2006), Robert Irwin said that Said's concentrating the scope of Orientalism to the Middle East, especially Palestine and Egypt, was a mistake, because the Mandate of Palestine (1920–1948) and British Egypt (1882–1956) only were under direct European control for a short time, in the late 19th and early 20th centuries; thus are poor examples for Said's theory of Western cultural imperialism. That Orientalism should have concentrated upon good examples of imperialism and cultural hegemony, such as the British Raj of India (1858–1947) and Russia's dominions in Asia (1721–1917), but he did not, because, as a public intellectual, Edward Said was more interested in making political points about the politics of the Middle East, in general, and of Palestine, in particular.^[53] Moreover, that by unduly concentrating on British and French Orientalism, Said ignored the domination of 19th century Oriental studies by German and Hungarian academics and intellectuals, whose countries did not possess an Eastern empire.^[54] Irwin's book was later criticized by Amir Taheri, writing in Asharq Al-Awsat, when he listed a number of factual and editing errors that Irwin makes in the book, also noting a number of prominent Orientalists left unmentioned.^[55]

American scholar of religion Jason Ānanda Josephson has argued that data from Japan complicates Said's thesis about Orientalism as a field linked to imperial power. Not only did Europeans study Japan without any hope of colonizing it, but Japanese academics played a prominent role as informants and interlocutors in this academic discipline, providing information both on their own practices and history and on the history of China.^[56] Moreover, Josephson has documented that European conferences on East Asia predate European conferences on the Middle East described by Said, necessitating an alternative chronology of Western academic interest in the Orient.^[57]

Professional

In the article "Said's Splash" (2001), Martin Kramer said that, fifteen years after publication of Orientalism (1978), the UCLA historian Nikki Keddie (whom Said praised in Covering Islam, 1981) who originally had praised Orientalism as an 'important, and, in many ways, positive' book, had changed her mind. In Approaches to the History of the Middle East (1994), Keddie criticised Said's work on Orientalism, for the unfortunate consequences upon her profession as an historian:

Literature

In the article, "Edward Said's Shadowy Legacy" (2008), Robert Irwin said that Said ineffectively distinguished among writers of different centuries and genres of Orientalist literature. That the disparate examples, such as the German poet Johann Wolfgang von Goethe (1749–1832) who never travelled to the Orient; the French novelist Gustave Flaubert (1821–1880) who briefly toured Egypt; the French Orientalist Ernest Renan (1823–1892), whose anti-Semitism voided his work; and the British Arabist Edward William Lane (1801–1876), who compiled the Arabic–English Lexicon (1863–93)—did not constitute a comprehensive scope of investigation or critical comparison.^[59] In that vein, in Defending the West: A Critique of Edward Said's Orientalism (2007), Ibn Warraq earlier had said that in Orientalism (1978) Said had constructed a binary-opposite representation, a fictional European stereotype that would counter-weigh the Oriental stereotype. Being European is the only common trait among such a temporally and stylistically disparate group of literary Orientalists.^[60]

Philosophy

In The Asiatic Society of Bengal and the Discovery of India's Past (1988) O.P. Kejariwal said that with the creation of a monolithic Occidentalism to oppose the Orientalism of Western discourse with the Eastern world, Said had failed to distinguish, between the paradigms of Romanticism and the Enlightenment, and ignored the differences among Orientalists; and that he failed to acknowledge the positive contributions of Orientalists who sought kinship, between the worlds of the East and the West, rather than to create an artificial "difference" of cultural inferiority and superiority; such a man was William Jones (1746–1794), the British philologist–lexicographer who proposed that Indo–European languages are interrelated.^[61]

In the essay The Debate About 'Orientalism, Harry Oldmeadow said "that Said’s treatment of Orientalism, particularly the assertion of the necessary nexus with imperialism, is over-stated and unbalanced." He objected to Said's view that Western Orientalists were projecting upon the "artificial screen called “the East” or “the Orient”, but that such projection was only a small part of the relationship. That Said failed to adequately distinguish between the genuine experiences of the Orient and the cultural projections of Westerners. He further criticized Said for using reductionist models of religion and spirituality, that are based on "Marxist/Foucauldian/psychoanalytic thought".^[62]

Personality

In the sociological article, "Review: Who is Afraid of Edward Said?" (1999) Biswamoy Pati said that in making ethnicity and cultural background the tests of moral authority and intellectual objectivity in studying the Oriental world, Said drew attention to his personal identity as a Palestinian and as a subaltern of the British Empire, in the Near East.^[63] Therefore, from the perspective of the Orientalist academic, Said's personal background might, arguably, exclude him from writing about the Oriental world, hindered by an upper-class birth, an Anglophone upbringing, a British-school education in Cairo, residency in the U.S., a university-professor job; and categorical statements, such as: "any and all representations ... are embedded, first, in the language, and then, in the culture, institutions, and political ambience of the representer ... [the cultural representations are] interwoven with a great many other things, besides 'the Truth', which is, itself, a representation."^[64]

Hence, in the article "Orients and Occidents: Colonial Discourse Theory and the Historiography of the British Empire", D.A. Washbrook said that Said and his academic cohort indulge in excessive cultural relativism, which intellectual excess traps them in a "web of solipsism", which limits conversation exclusively to "cultural representations" and to denying the existence of {{em|any}} objective truth.^[65] That Said and his followers fail to distinguish between the types and degrees of Orientalism represented by the news media and popular culture (e.g., the light Orientalism of the children's movie Indiana Jones and the Temple of Doom, 1984), and heavy academic Orientalism about the language and literature, history and culture of the peoples of the Eastern world.^[66][67]

In the article "Orientalism Now" (1995), the historian Gyan Prakash said that Edward Said had explored fields of Orientalism already surveyed by his predecessors and contemporaries, such as V. G. Kiernan, Bernard S. Cohn, and Anwar Abdel Malek, who also had studied, reported, and interpreted the social relationship that makes the practice of imperialism intellectually, psychologically, and ethically feasible; that is, the relationship between European imperial rule and European representations of the non-European Other self, the colonised people.^[68] That, as an academic investigator, Said already had been preceded in the critical analysis of the production of Orientalist knowledge and about Western methods of Orientalist scholarship, because, in the 18th century, "Abd al-Rahman al-Jabarti [1753–1825], the Egyptian chronicler, and a witness to Napoleon's invasion of Egypt in 1798, for example, had no doubt that the expedition was as much an epistemological as military conquest". Nonetheless, George Landow, of Brown University, who criticized Said's scholarship and contested his conclusions, acknowledged that Orientalism is a major work of cultural criticism.^[69]

Posthumous

In October 2003, one month after the death of Edward W. Said (1935–2003), the Lebanese newspaper Daily Star recognized the intellectual import of the book, saying "Said's critics agree with his admirers that he has single-handedly effected a revolution in Middle Eastern studies in the U.S." and that "U.S. Middle Eastern Studies were taken over, by Edward Said's postcolonial studies paradigm", Orientalism.^[70]

See also

• Postcolonialism
• Subaltern
• Lila Abu-Lughod
• Occidentalism
• Ornamentalism
• Imagined geographies

References

Further reading

• Ankerl, Guy Coexsiting Contemporary Civilizations: Arabo-Mulsim, Bharati, Chinese, and Western. Geneva: INU Press, 2000. {{ISBN|2-88155-004-5}}
• Balagangadhara, S. N. "The Future of the Present: Thinking Through Orientalism", Cultural Dynamics, Vol. 10, No. 2, (1998), pp. 101–23. ISSN 0921-3740.
• Benjamin, Roger Orientalist Aethetics, Art, Colonialism and French North Africa: 1880–1930, U. of California Press, 2003
• {{cite journal | last1 = Biddick | first1 = Kathleen | year = 2000 | title = Coming Out of Exile: Dante on the Orient(alism) Express | url = | journal = The American Historical Review | volume = 105 | issue = | pages = 1234–1249 | doi=10.2307/2651411}}
• {{cite journal | last1 = Brown | first1 = James D.J. | year = 2010 | title = A Stereotype, Wrapped in a Cliché, Inside a Caricature: Russian Foreign Policy and Orientalism | url = | journal = Politics | volume = 30 | issue = 3| pages = 149–159 | doi=10.1111/j.1467-9256.2010.01378.x}}
• {{cite journal | last1 = Fleming | first1 = K.E. | year = 2000 | title = Orientalism, the Balkans, and Balkan Historiography | url = | journal = The American Historical Review | volume = 105 | issue = | pages = 1218–1233 | doi=10.2307/2651410}}
• {{cite journal | last1 = Halliday | first1 = Fred | year = 1993 | title = 'Orientalism' and Its Critics | url = | journal = British Journal of Middle Eastern Studies | volume = 20 | issue = | pages = 145–163 | doi=10.1080/13530199308705577}}
• Irwin, Robert. For lust of knowing: The Orientalists and their enemies. London: Penguin/Allen Lane, 2006 ({{ISBN|0-7139-9415-0}})
• Kabbani, Rana. Imperial Fictions: Europe's Myths of Orient. London: Pandora Press, 1994 ({{ISBN|0-04-440911-7}}).
• Kalmar, Ivan Davidson & Derek Penslar. Orientalism and the Jews Brandeis 2005
• Klein, Christina. Cold War Orientalism: Asia in the Middlebrow Imagination, 1945–1961. Berkeley: University of California Press, 2003 ({{ISBN|0-520-22469-8}}; paperback, {{ISBN|0-520-23230-5}}).
• Knight, Nathaniel. "Grigor'ev in Orenburg, 1851–1862: Russian Orientalism in the Service of Empire?", Slavic Review, Vol. 59, No. 1. (Spring, 2000), pp. 74–100.
• Kontje, Todd. German Orientalisms. Ann Arbor, MI: University of Michigan Press, 2004 ({{ISBN|0-472-11392-5}}).
• Little, Douglas. American Orientalism: The United States and the Middle East Since 1945. (2nd ed. 2002 {{ISBN|1-86064-889-4}}).
• Lowe, Lisa. Critical Terrains: French and British Orientalisms. Ithaca: Cornell University Press, 1992 ({{ISBN|978-0-8014-8195-6}}).
• Macfie, Alexander Lyon. Orientalism. White Plains, NY: Longman, 2002 ({{ISBN|0-582-42386-4}}).
• MacKenzie, John. Orientalism: History, theory and the arts. Manchester: Manchester University Press, 1995 ({{ISBN|0-7190-4578-9}}).
• Murti, Kamakshi P. India: The Seductive and Seduced "Other" of German Orientalism. Westport, CT: Greenwood Press, 2001 ({{ISBN|0-313-30857-8}}).
• Minuti, Rolando: Oriental Despotism, European History Online, Mainz: Institute of European History, 2012, retrieved: June 6, 2012.
• Noble dreams, wicked pleasures: Orientalism in America, 1870–1930 by Holly Edwards (Editor). Princeton: Princeton University Press, 2000 ({{ISBN|0-691-05004-X}}).
• Orientalism and the Jews, edited by Ivan Davidson Kalmar and Derek Penslar. Waltham, MA: Brandeis University Press, 2004 ({{ISBN|1-58465-411-2}}).
• Oueijan, Naji. The Progress of an Image: The east in English Literature. New York: Peter Lang Publishers, 1996.
• Peltre, Christine. Orientalism in Art. New York: Abbeville Publishing Group (Abbeville Press, Inc.), 1998 ({{ISBN|0-7892-0459-2}}).
• Prakash, Gyan. "Orientalism Now", History and Theory, Vol. 34, No. 3. (Oct., 1995), pp. 199–212.
• Rotter, Andrew J. "Saidism without Said: Orientalism and U.S. Diplomatic History", The American Historical Review, Vol. 105, No. 4. (Oct., 2000), pp. 1205–1217.
• Varisco, Daniel Martin. "Reading Orientalism: Said and the Unsaid." Seattle: University of Washington Press, 2007. ({{ISBN|978-0-295-98752-1}}).

Articles

• Alessandrini, Anthony, Aug 23, 2018, Essential Readings: Said’s Orientalism, Its Interlocutors, and Its Influence
• Brian Whitaker, "Distorting Desire", review, Joseph Abbad, Desiring Arabs, Chicago: University of Chicago Press, 2007, from Al-Bab.com, on Reflections of a Renegade blog site
• {{webarchive |url=https://web.archive.org/web/20100808080830/http://citizentrack.blogspot.com/2007/04/edward-said-andthe-production-of.html |date=August 8, 2010 |title="Edward Said and the Production of Knowledge" }}, CitizenTrack
• Martin Kramer, "Edward Said's Splash", Ivory Towers on Sand: The Failure of Middle Eastern Studies in America, Washington: The Washington Institute for Near East Policy, 2001, pp. 27–43.
• Andre Gingrich, "Frontier Orientalism", Camp Catatonia blog
• {{webarchive |url=https://web.archive.org/web/20100808075126/http://citizentrack.blogspot.com/2007/05/orientalism-as-tool-of-colonialism.html |date=August 8, 2010 |title="Orientalism as a tool of Colonialism" }}, Citizen Track
• {{Cite web|url=http://ambassadors.net/archives/issue14/selected_studies4.htm|authorlink=Adel Iskandar|first=Adel|last=Iskandar|title=Whenever, Wherever! The Discourse of Orientalist Transnationalism in the Construction of Shakira|date=July 2003}}

External links

• [https://web.archive.org/web/20070514060500/http://www.claremont.org/publications/crb/id.1336/article_detail.asp Encountering Islam], by Algis Valiunas, a critique of Orientalism (1978). The Claremont Review of Books.
• The Edward Said Archive, articles by and about Edward Said and his works.
• An Introduction to Edward Said, Orientalism, and Postcolonial Literary Studies, by Amardeep Singh
• Orientalism (1978), book review by Malcolm H. Kerr review
• Orientalism>(1978) 25 Years Later, by Edward Said
• {{webarchive |url=https://web.archive.org/web/20140714162059/http://www.geocities.com/martinkramerorg/SaidSplash.htm |date=July 14, 2014 |title=Said's Splash }}, by Martin Kramer, about the book's academic consequences on the field of Middle Eastern studies.
• [https://www.nytimes.com/2006/11/01/books/01grim.html?ex=1163394000&en=b2e925d36504c43c&ei=5070 "The West Studies The East, and Trouble Follows", by William Grimes, a book review of Dangerous Knowledge: Orientalism and its Discontents (2006), by Robert Irwin. The New York Times (1 Nov. 2006).]

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