The Christ analogy additionally served to enhance the notion that Muhammad became not anything more than an 'impostor' and a light model of the Christian Messiah. Islam additionally provided a provocation to the West in some other recognize. From the time of the Arab conquests in the 7th century to the ascendancy of the Ottoman Empire, Islam itself posed a formidable project to the Christian global. Islamic empires - Arab, Ottoman or those in Spain and North Africa - had quite successfully challenged and, as a minimum for short periods of time, ruled Christian Europe. 4.
The process of legitimizing taste and domination through the cultural game keeps continuing and the habitus keeps on structuring and being restructured. The habitus of an Orientalists, is now not hard to imagine. The relationship between the Orient and the Occident was a relationship of power and domination, a relationship of hegemony and in most cases, a colonial relationship. The Orient was always in the dominated and the Occident was in the dominant position. And the habitus of the Orientalists or any European who was doing Orientalism, was the habitus of the dominant class.
Firstly, I will discuss how the indigenous people are represented through the colonizer 's dominant gaze as the inferior Other and how this notion is used to assert the colonizer’s identity as the superior Self in America. The West Indies is a very different environment compared to Europe and the natives are unlike the European colonizer. Their culture, lifestyle and appearance would be considered alien, unusual and even primitive to the colonizer. And because of the profound differences between the colonizer and the indigenous people, between Europe and the New World, the natives are perceived by the colonizer as strange, peculiar, bizarre, primitive and overall different. Because the colonizer is unable to identify and distinguish himself
Or is it because as T.S. Eliot says, "Humankind cannot bear very much reality," that we cling to our illusions even if they contradict the obvious? To assert that everything is an illusion poses a problem. If everything is an illusion, why bother trying, improving or aspiring? Since none of what you experience, see or feel is real anyway, then who or what exists?
Part 1: In his 1978 book “Orientalism,” Edward Said sheds light on an abstract theory called Orientalism. Said starts out with an introduction in which he gives some very definite examples of what Orientalism is not. “Orientalism is not a mere political subject matter or a field that is reflected passively by culture, scholarships or institutions; nor is it a large and diffuse collection of texts about the Orient; nor is it representative and expressive of some nefarious “Western” imperialist plot to hold down the oriental world” (Said 12). Orientalism is then explained, it is the concept that western society views the world as two separate and unequal parts, the Orient (the east) and the Occident (the west). That the east needs the west to dominate it so that the east can become better.
The West has been viewing the East for centuries as undeveloped, primitive, exotic and it has created a stereotype of the Eastern culture. Here is visible the relation of power because the West is seen as superior, urban and developed unlike The Orient. Said also explained the terms the other and the otherness which the West used to identify all the differences between the two cultures and the East is excluded from what is considered ˝normal˝. We see how the East is excluded and the differences between ˝us˝ and ˝them˝ are intensified. The Other is used to show how a person, a group or a nation is different from the dominant ones physically or psychologically and this term creates stereotypes of The Orient.
Edward Said’s historically influential work entitled Orientalism delivers a new and profound way to understand views of culture and society by understanding the historical context from which those views originate. Said’s thesis is that Orientalism is not only an academic field but also a manufactured and false representation of the Orient that serves as a powerful tool of political oppression and authority which the Orient has no say. Said explains that Orientalism shows what the Orient is by a way of explaining what Western culture, or the Occident, is not. He argues early in the book that Orientalism is “a style of thought based upon an ontological and epistemological distinction made between "the Orient" and (most of the time) "the Occident." Before one dives into Said’s work, an understanding of what has been written about Orientalism before Edward Said needs to be examined.
But then again perhaps it is our own western prejudice to think of a national identity as a unified whole rather than an assimilation of many subgroups of identities within a nation. As stated by Dr. Paul Readman of King’s College London, “—in some ways, I think the question do we need a national identity is based on a false premise, the false premise being that national identities are singular.” (kingscollegelondon, 2011) Undoubtably this is the case in this film due to the social implication and hurdles that the
this is an agglutinative language), it is not rare to project other types of characteristics to a code. These instances can be referred to as external causalities, which serve as a pretext to express what an individual feels about a nation and its culture. It is a confusion between the language and the aspects of the world it reveals or symbolizes (Fodor 2002: 68). Thus, these stereotypes are the fruit of fictive creation of speakers. According to Houdebine, these meta-linguistic productions belong to fictive norms, and she defines them as judgments which are not supported by a previous academical discourse or a traditional grammatical perspective, therefore, they can be described as subjective or practical ideals (2002:20).
As a result of this expansion,the imperialists force the idea of inferiority of culture on the colonised peoples. Once the colonisers over-took they had blatant disregard for the culture and instead aimed to, in most cases, Westernise the colony, making the people conform to the expectations of the colonising nation. In educating the colonised, they educate them on western culture, history and belief, not taking into consideration the history and culture of the colonised. In the case of British colonies it is British literature that is studied and British values that are taught. An example of this is in Forester’s (1924) A Passage To India, “ the distorted impact of imperial culture can be seen even