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鬲睾胤賷丞 丕賱廿爻賱丕賲: 賰賷賮 鬲鬲丨賰賲 兀噩賴夭丞 丕賱廿毓賱丕賲 賵賷鬲丨賰賲 丕賱禺亘乇丕亍 賮賷 乇丐賷鬲賳丕 賱爻丕卅乇 亘賱丿丕賳 丕賱毓丕賱賲
芦賵賱賰賳 賮賻賱賿賳賯購賱 廿賳 丕賱賯囟賷丞 賱賷爻鬲 賯囟賷丞賻 廿賳氐丕賮賺 亘賱 賯囟賷丞購 丿賽賯丞貨 廿賳 賲賲孬賱 丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞 賮賷 丕賱賲賳胤賯丞 賷購爻丿賷 丕賱賲賻卮購賵乇丞賻 廿賱賶 賵丕卮賳胤賳貙 賮賲丕 丕賱匕賷 鬲購乇丕賴 賷爻鬲賳丿 廿賱賷賴責 丨賻賮賿賳丞 賲賳 丕賱賯賵丕賱亘 丕賱賱賮馗賷丞 丕賱賲兀孬賵乇丞 毓賳 丕賱賲爻鬲卮乇賯賷賳貙 賵丕賱鬲賷 賰丕賳 賷購賲賰賽賳 兀賳 鬲賰賵賳 鬲賻賰乇丕乇賸丕 丨乇賮賷賸賾丕 賱賲丕 賯丕賱賴 丕賱爻賷乇 兀賱賮乇賷丿 賱賷丕賱 賮賷 賵氐賮 丕賱毓賯賱 丕賱卮乇賯賷貙 兀賵 賲賳 丨丿賷孬 丕賱賱賵乇丿 讴乇賵賲乇 毓賳 鬲毓丕賲購賱賴 賲毓 兀亘賳丕亍 丕賱亘賱丿 賮賷 賲氐乇.禄
賷購賯氐賻丿 亘鬲睾胤賷丞 丕賱廿爻賱丕賲 丕賱賲賳賴噩購 丕賱匕賷 鬲鬲賻賾亘賽毓賴 丕賱賵賰丕賱丕鬲購 丕賱廿禺亘丕乇賷丞 賵丕賱廿毓賱丕賲購 丕賱睾乇亘賷 毓丕賲丞賸 賲毓 賯囟丕賷丕 丕賱毓丕賱賻賲 丕賱廿爻賱丕賲賷貨 廿匕 賷乇賶 芦廿丿賵丕乇丿 爻毓賷丿禄 兀賳 賴匕賴 丕賱鬲睾胤賷丞 鬲賮鬲賯乇 廿賱賶 丕賱氐丨丞貨 賮賴賷 賱丕 鬲爻鬲賯賷 兀禺亘丕乇賻賴丕 賲賳 賯賱亘 丕賱丨丿孬貙 賵賱丕 鬲噩鬲賴丿 賮賷 丕賱鬲毓乇購賾賮賽 毓賱賶 卮毓賵亘 丕賱毓丕賱賻賲 丕賱廿爻賱丕賲賷 毓賳 賯購乇亘貙 兀賵 賲毓乇賮丞賽 賱購睾鬲賴賲 丕賱鬲賷 鬲爻丕毓丿賴丕 賮賷 賲毓乇賮鬲賴賲 賲毓乇賮丞賸 氐丨賷丨丞貙 亘賱 鬲毓鬲賲丿 賮賷 鬲賯丕乇賷乇賴丕 丕賱廿禺亘丕乇賷丞 毓賱賶 兀丨賰丕賲賺 噩丕賴夭丞 賲賳 賰鬲丕亘丕鬲 丕賱賲爻鬲卮乇賽賯賷賳貙 賵毓賱賶 丕賱氐賵乇丞 丕賱賳賲胤賷丞 丕賱鬲賷 乇爻賻賲賴丕 丕賱睾乇亘購 賱賱卮乇賯 賵丕賱毓丕賱賻賲 丕賱廿爻賱丕賲賷. 賵賲賳 孬賻賲 賯丕賲 芦爻毓賷丿禄 亘鬲丨賱賷賱 賴匕賴 丕賱氐賵乇丞 賵兀亘毓丕丿賴丕貙 賵鬲兀孬賷乇賴丕 毓賱賶 丕賱毓賱丕賯丞 亘賷賳 丕賱卮乇賯 賵丕賱睾乇亘貙 賵賳馗乇丞 丕賱卮毓賵亘 丕賱睾乇亘賷丞 廿賱賶 丕賱廿爻賱丕賲貙 賲毓 廿毓胤丕亍賽 兀賲孬賱丞賺 毓賱賷賴丕貙 賲孬賱 丕賱鬲賳丕賵賱 丕賱廿毓賱丕賲賷 丕賱睾乇亘賷 賱兀夭賲丞 丕賱乇賴丕卅賳 丕賱兀賲乇賷賰賷丞貨 丨賷孬 兀購乇爻賽賱 伲贍贍 氐丨賮賷賺賾 兀賲乇賷賰賷 廿賱賶 廿賷乇丕賳 賱鬲睾胤賷丞 丕賱兀夭賲丞貙 丿賵賳賻 賲毓乇賮鬲賴賲 亘丕賱賱睾丞 丕賱賮丕乇爻賷丞貙 賵賲賳 孬賻賲 噩丕亍鬲 丕賱鬲賯丕乇賷乇 賲購賳丕賮賷丞賸 鬲賲丕賲賸丕 賱賱丨賯賷賯丞
賷購賯氐賻丿 亘鬲睾胤賷丞 丕賱廿爻賱丕賲 丕賱賲賳賴噩購 丕賱匕賷 鬲鬲賻賾亘賽毓賴 丕賱賵賰丕賱丕鬲購 丕賱廿禺亘丕乇賷丞 賵丕賱廿毓賱丕賲購 丕賱睾乇亘賷 毓丕賲丞賸 賲毓 賯囟丕賷丕 丕賱毓丕賱賻賲 丕賱廿爻賱丕賲賷貨 廿匕 賷乇賶 芦廿丿賵丕乇丿 爻毓賷丿禄 兀賳 賴匕賴 丕賱鬲睾胤賷丞 鬲賮鬲賯乇 廿賱賶 丕賱氐丨丞貨 賮賴賷 賱丕 鬲爻鬲賯賷 兀禺亘丕乇賻賴丕 賲賳 賯賱亘 丕賱丨丿孬貙 賵賱丕 鬲噩鬲賴丿 賮賷 丕賱鬲毓乇購賾賮賽 毓賱賶 卮毓賵亘 丕賱毓丕賱賻賲 丕賱廿爻賱丕賲賷 毓賳 賯購乇亘貙 兀賵 賲毓乇賮丞賽 賱購睾鬲賴賲 丕賱鬲賷 鬲爻丕毓丿賴丕 賮賷 賲毓乇賮鬲賴賲 賲毓乇賮丞賸 氐丨賷丨丞貙 亘賱 鬲毓鬲賲丿 賮賷 鬲賯丕乇賷乇賴丕 丕賱廿禺亘丕乇賷丞 毓賱賶 兀丨賰丕賲賺 噩丕賴夭丞 賲賳 賰鬲丕亘丕鬲 丕賱賲爻鬲卮乇賽賯賷賳貙 賵毓賱賶 丕賱氐賵乇丞 丕賱賳賲胤賷丞 丕賱鬲賷 乇爻賻賲賴丕 丕賱睾乇亘購 賱賱卮乇賯 賵丕賱毓丕賱賻賲 丕賱廿爻賱丕賲賷. 賵賲賳 孬賻賲 賯丕賲 芦爻毓賷丿禄 亘鬲丨賱賷賱 賴匕賴 丕賱氐賵乇丞 賵兀亘毓丕丿賴丕貙 賵鬲兀孬賷乇賴丕 毓賱賶 丕賱毓賱丕賯丞 亘賷賳 丕賱卮乇賯 賵丕賱睾乇亘貙 賵賳馗乇丞 丕賱卮毓賵亘 丕賱睾乇亘賷丞 廿賱賶 丕賱廿爻賱丕賲貙 賲毓 廿毓胤丕亍賽 兀賲孬賱丞賺 毓賱賷賴丕貙 賲孬賱 丕賱鬲賳丕賵賱 丕賱廿毓賱丕賲賷 丕賱睾乇亘賷 賱兀夭賲丞 丕賱乇賴丕卅賳 丕賱兀賲乇賷賰賷丞貨 丨賷孬 兀購乇爻賽賱 伲贍贍 氐丨賮賷賺賾 兀賲乇賷賰賷 廿賱賶 廿賷乇丕賳 賱鬲睾胤賷丞 丕賱兀夭賲丞貙 丿賵賳賻 賲毓乇賮鬲賴賲 亘丕賱賱睾丞 丕賱賮丕乇爻賷丞貙 賵賲賳 孬賻賲 噩丕亍鬲 丕賱鬲賯丕乇賷乇 賲購賳丕賮賷丞賸 鬲賲丕賲賸丕 賱賱丨賯賷賯丞
206 pages, ebook
First published March 11, 1997
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About the author
Edward W. Said
197听books4,033听followers(Arabic Profile 廿丿賵丕乇丿 爻毓賷丿)
Edward Wadie Said was a professor of literature at Columbia University, a public intellectual, and a founder of the academic field of postcolonial studies. A Palestinian American born in Mandatory Palestine, he was a citizen of the United States by way of his father, a U.S. Army veteran.
Educated in the Western canon, at British and American schools, Said applied his education and bi-cultural perspective to illuminating the gaps of cultural and political understanding between the Western world and the Eastern world, especially about the Israeli-Palestinian conflict in the Middle East; his principal influences were Antonio Gramsci, Frantz Fanon, Aim茅 C茅saire, Michel Foucault, and Theodor Adorno.
As a cultural critic, Said is known for the book Orientalism (1978), a critique of the cultural representations that are the bases of Orientalism鈥攈ow the Western world perceives the Orient. Said鈥檚 model of textual analysis transformed the academic discourse of researchers in literary theory, literary criticism, and Middle-Eastern studies鈥攈ow academics examine, describe, and define the cultures being studied. As a foundational text, Orientalism was controversial among the scholars of Oriental Studies, philosophy, and literature.
As a public intellectual, Said was a controversial member of the Palestinian National Council, because he publicly criticized Israel and the Arab countries, especially the political and cultural policies of Muslim r茅gimes who acted against the national interests of their peoples. Said advocated the establishment of a Palestinian state to ensure equal political and human rights for the Palestinians in Israel, including the right of return to the homeland. He defined his oppositional relation with the status quo as the remit of the public intellectual who has 鈥渢o sift, to judge, to criticize, to choose, so that choice and agency return to the individual鈥� man and woman.
In 1999, with his friend Daniel Barenboim, Said co-founded the West鈥揈astern Divan Orchestra, based in Seville, which comprises young Israeli, Palestinian, and Arab musicians. Besides being an academic, Said also was an accomplished pianist, and, with Barenboim, co-authored the book Parallels and Paradoxes: Explorations in Music and Society (2002), a compilation of their conversations about music. Edward Said died of leukemia on 25 September 2003.
Edward Wadie Said was a professor of literature at Columbia University, a public intellectual, and a founder of the academic field of postcolonial studies. A Palestinian American born in Mandatory Palestine, he was a citizen of the United States by way of his father, a U.S. Army veteran.
Educated in the Western canon, at British and American schools, Said applied his education and bi-cultural perspective to illuminating the gaps of cultural and political understanding between the Western world and the Eastern world, especially about the Israeli-Palestinian conflict in the Middle East; his principal influences were Antonio Gramsci, Frantz Fanon, Aim茅 C茅saire, Michel Foucault, and Theodor Adorno.
As a cultural critic, Said is known for the book Orientalism (1978), a critique of the cultural representations that are the bases of Orientalism鈥攈ow the Western world perceives the Orient. Said鈥檚 model of textual analysis transformed the academic discourse of researchers in literary theory, literary criticism, and Middle-Eastern studies鈥攈ow academics examine, describe, and define the cultures being studied. As a foundational text, Orientalism was controversial among the scholars of Oriental Studies, philosophy, and literature.
As a public intellectual, Said was a controversial member of the Palestinian National Council, because he publicly criticized Israel and the Arab countries, especially the political and cultural policies of Muslim r茅gimes who acted against the national interests of their peoples. Said advocated the establishment of a Palestinian state to ensure equal political and human rights for the Palestinians in Israel, including the right of return to the homeland. He defined his oppositional relation with the status quo as the remit of the public intellectual who has 鈥渢o sift, to judge, to criticize, to choose, so that choice and agency return to the individual鈥� man and woman.
In 1999, with his friend Daniel Barenboim, Said co-founded the West鈥揈astern Divan Orchestra, based in Seville, which comprises young Israeli, Palestinian, and Arab musicians. Besides being an academic, Said also was an accomplished pianist, and, with Barenboim, co-authored the book Parallels and Paradoxes: Explorations in Music and Society (2002), a compilation of their conversations about music. Edward Said died of leukemia on 25 September 2003.
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January 6, 2024
Edward Said's writing, even if it's about a certain historical event written in a particular historical context (something of which he himself is constantly aware), is timeless in the sense that he understands certain fundamental dynamics of human interaction and nature. These dynamics include the relationship of knowledge to both interpretation and power, as well as the consistent human tendency to objectify that which is different from us, a phenomenon known as "otherness" to people like me, or as "Orientalism" to people who've lived from Said's perspective. So the fact that Said is writing (in 1980) about the Iranian hostage crisis before its conclusion is irrelevant to the larger point he is trying to make about human relations. In addition to, and despite the historical contextual nature of the writing, Said still manages to give us valuable insights into the nature of "Western-Islamic relations" - itself a problematic term in its overgeneralization - today.
For example, Said states in the concluding pages that "negative images of Islam are very much more prevalent than any others, and that such images correspond not to what Islam 'is', but to what prominent sectors of a particular society take it to be" (136). He follows that up on the last page by imploring the reader to realize that "all knowledge is interpretation, and that interpretation must be self-conscious in its methods and its aims if it is to be vigilant and humane, if it is to arrive at knowledge". "For otherwise...we will offer the Muslim world the prospect of many wars, unimaginable suffering and disastrous upheavals."
Said has no patience for lazy scholarship and sweeping generalizations, particularly when human life is at stake. This is embarrassing when we look at the wealth of knowledge that has been made available to us since he wrote this book. Does it need to be stated that our computers allow us access to not just Western interpretations of Islam (whatever it is that means to any given person), but to Islamic interpretations of Islam? This is the problem that occupied some of this book in 1980 - the lack of Islamic interpretation of its own society in Western scholarship - that is not nearly as much of an issue today. For not only do we have the internet at our disposal, but we also have much more cross-pollination in the world of academia due to the nature of technology and globalization. Obviously the nature of subjectivity still makes the point about interpretation valid, but the ignorance of and blanket statements towards a name/religion/label that is claimed by at least 25% of the world's population is inexcusable. There are more varieties of, cultures inherent to, and differences of custom, practice, language and interpretation in the world of Islam today than can possibly be grasped in any one individual's lifetime. This includes not only the religion, but the politics, societies and ethnic groups that form the large majorities of of what could be considered Islam. This is not even to mention those that are identified as Muslim simply by association, but are for all practical purposes irreligious.
All of this should be obvious, as should much of what Said has to say. Yet that is precisely the brilliance of an author like Said: He is prophetic in the sense that he states universal truisms about human nature. He is knowledgeable and wise in the sense that he makes complex ideas easy to understand. And finally, he is able to apply these principles of interpretation and human nature to himself and realize his personal role in the process, which is critical for any analyst attempting to make sense of our world.
For example, Said states in the concluding pages that "negative images of Islam are very much more prevalent than any others, and that such images correspond not to what Islam 'is', but to what prominent sectors of a particular society take it to be" (136). He follows that up on the last page by imploring the reader to realize that "all knowledge is interpretation, and that interpretation must be self-conscious in its methods and its aims if it is to be vigilant and humane, if it is to arrive at knowledge". "For otherwise...we will offer the Muslim world the prospect of many wars, unimaginable suffering and disastrous upheavals."
Said has no patience for lazy scholarship and sweeping generalizations, particularly when human life is at stake. This is embarrassing when we look at the wealth of knowledge that has been made available to us since he wrote this book. Does it need to be stated that our computers allow us access to not just Western interpretations of Islam (whatever it is that means to any given person), but to Islamic interpretations of Islam? This is the problem that occupied some of this book in 1980 - the lack of Islamic interpretation of its own society in Western scholarship - that is not nearly as much of an issue today. For not only do we have the internet at our disposal, but we also have much more cross-pollination in the world of academia due to the nature of technology and globalization. Obviously the nature of subjectivity still makes the point about interpretation valid, but the ignorance of and blanket statements towards a name/religion/label that is claimed by at least 25% of the world's population is inexcusable. There are more varieties of, cultures inherent to, and differences of custom, practice, language and interpretation in the world of Islam today than can possibly be grasped in any one individual's lifetime. This includes not only the religion, but the politics, societies and ethnic groups that form the large majorities of of what could be considered Islam. This is not even to mention those that are identified as Muslim simply by association, but are for all practical purposes irreligious.
All of this should be obvious, as should much of what Said has to say. Yet that is precisely the brilliance of an author like Said: He is prophetic in the sense that he states universal truisms about human nature. He is knowledgeable and wise in the sense that he makes complex ideas easy to understand. And finally, he is able to apply these principles of interpretation and human nature to himself and realize his personal role in the process, which is critical for any analyst attempting to make sense of our world.
May 16, 2018
賰鬲丕亘賷 乇賯賲 500
賰賳鬲 兀乇賷丿 兀賳 賷賰賵賳 賰鬲丕亘賷 乇賯賲 丕賱賭 500 賲賲賷夭 賵賲禺鬲賱賮 賮丕禺鬲乇鬲 賱丕丿賵丕乇丿 爻毓賷丿 賵賱賲 賷賰賳 兀賵賱 賰鬲丕亘 丕賯乇兀賴 賱賱賰丕鬲亘 賮賲賳匕 賯乇兀鬲 賲賳匕 毓丿丞 爻賳賵丕鬲 賰鬲丕亘 鬲卮賵賲爻賰賷 賷賲丿丨 丕丿賵丕乇丿 爻毓賷丿 賵賰賳鬲 賵賯鬲賴丕 賱丕 兀毓賱賲賴 亘丨孬鬲 賱賴 毓賳 兀睾賱亘 賲丕 賰鬲亘
賰鬲亘 丕丿賵丕乇丿 孬賱丕孬 賰鬲亘 毓賳 賲爻兀賱丞 丕賱毓賱丕賯丞 賮賶 丕賱毓氐乇 丕賱丨丿賷孬 亘賷賳 丕賱毓乇亘 賵丕賱丕爻賱丕賲 賲賳 噩賴丞 賵亘賷賳 丕賱睾乇亘 賵賮乇賳爻丕 賵亘乇賷胤丕賳賷丕 賵丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞 賲賳 噩賴丞 兀禺乇賷
賮賶 賴匕丕 丕賱賰鬲丕亘 賷賰卮賮 賱賳丕 丕丿賵丕乇丿 爻毓賷丿 賰賷賮 賷乇爻賲 丕賱賲爻鬲卮乇賯賵賳 丕賱鬲賶 賷乇賷丿賴丕 丕賱睾乇亘 賱賱卮乇賯 丨鬲賷 亘丿丕 兀賳賴丕 丨賯賷賯丞 毓賱賶 乇睾賲 賲賳 夭賷賮賴丕 貙 賵丕賳 氐賵乇丞 丕賱卮乇賯 鬲賱賰 賰丕賳鬲 鬲亘丕毓 賱賱睾乇亘 賮賶 馗賱 賳馗丕賲 丕賯鬲氐丕丿賷 賷丨賰賲賴 丕賱乇亘丨 丕賱賲丕丿賷 賮賲丕 賷乇賷丿賴 丕賱爻賵賯 賷賯丿賲賴 丕賱賰購鬲賾丕亘 賮丕賱爻賵賯 賷乇賷丿 氐賵乇 賲賰丕賳 睾乇賷亘 賲鬲禺賱賮 毓賳 乇賰亘 丕賱丨囟丕乇丞 賷爻賵丿賴 丕賱鬲賮賰賷乇 丕賱賱丕毓賯賱丕賳賷 賵丕賱賲鬲毓 丕賱丨爻賷丞 賵禺氐賵氐丕 丕賱丕爻鬲睾乇丕賯 賮賶 丕賱賲賱丕匕 丕賱噩賳爻賷丞
丕賱丕爻賱丕賲 賮賶 丕賱睾乇亘 賰亘卮 賮丿丕亍 賷賳爻亘賵丕 丕賱賷賴 賰賱 賲丕 賷鬲氐丕丿賮 兀賳 賳賰乇賴賴 賮賶 丕賱兀賳爻丕賯 丕賱爻賷丕爻賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賵丕賱丕賯鬲氐丕丿賷丞 貙 賮丕賱賷賲賷賳 賷乇賷 兀賳 丕賱丕爻賱丕賲 賷賲孬賱 丕賱賴賲噩賷丞 貙 賵丕賱賷爻丕乇 賷乇賷 兀賳賴 賷賲孬賱 丨賰賲 丕賱丿賷賳 賮賶 丕賱賯乇賵賳 丕賱賵爻胤賷 賵賲丕 鬲鬲賮賯 毓賱賷賴 賴匕賴 丕賱丿賵丕卅乇 噩賲賷毓丕 賮賴賵 丕爻鬲丨丕賱丞 賯亘賵賱 噩賵丕賳亘 賰孬賷乇丞 賲賳 噩賵丕賳亘賴
賵囟乇亘 賲孬賱 毓賱賷 匕賱賰 賵賰賷賮 鬲賲 鬲睾胤賷丞 丨丿孬 賲賴賲 賲孬賱 孬賵乇丞 丕賷乇丕賳 賵丕丨鬲賱丕賱 丕賱爻賮丕乇丞 丕賱丕賲乇賷賰賷丞 賮賶 丕賱廿毓賱丕賲 丕賱睾乇亘賷 貙 賮丕睾賱亘 賲丨乇乇賷賴賲 賵丕毓賱丕賲賴賲 鬲噩丕賴賱賵丕 鬲賲丕賲丕賸 鬲丿禺賱 兀賲乇賷賰丕 丕賱爻丕賮乇 賮賶 丕賷乇丕賳 賲賳匕 毓賯賵丿 賵丕賳賴賲 丕賱丕賷乇丕賳賷賷賳 賲賳 丨賯賴賲 丕賳 賷乇賵丕 賲賵馗賮賷賳 丕賱爻賮丕乇丞 賲賲孬賱賷賳 賱亘賱丿 賲爻鬲毓賲乇 鬲丿禺賱 賮賶 亘賱丕丿賴賲 賵丕胤丕丨 亘賲氐丿賯 乇卅賷爻 賵夭乇丕卅賴賲 賵爻丕毓丿 賵兀賷丿 賲賳 賷賯鬲賱賴賲 賵賷爻乇賯賴賲 賵賷毓匕亘賴賲 賵賴賵 丕賱卮丕賴 貙 賵丕賱睾乇亘 賷噩毓賱賵丕 賲賳 丕賶 丨丿孬 丕賵 鬲噩乇亘丞 賵丨賷丿丞 賮賯胤 鬲毓賲賷賲 卮丕賲賱 毓賱賶 噩賲賷毓 丕賱賲爻賱賲賷賳 賵丕賱丕爻賱丕賲 賰賱賴
賵賰鬲亘 賱賳丕 兀賲孬賱丞 賱丕乇丕亍 賮賶 丕賱睾乇亘 鬲乇賷 丕賳 丕賱丕爻鬲毓賲丕乇 賰丕賳 賲賮賷丿丕賸 賵丕賳賴 亘毓丿 丕賳鬲賴丕亍 丕賱丕爻鬲毓賲丕乇 賰丕賳鬲 丕賱賴賲噩賷丞 貙 賵丕賳 丕賱丕爻鬲毓賲丕乇 兀鬲賷 亘丕賱賴丿賵亍 賵丕賱賳毓賷賲 賵賰兀賳賲丕 丕賷丕賲 丕賱丕爻鬲毓賲丕乇 兀賮囟賱 兀賷丕賲 毓丕卮鬲賴丕 丕賱卮毓賵亘 賵兀賲丕 丕賳鬲賴丕賰 賲卮丕毓乇賴賲 賵鬲卮賵賷賴 鬲丕乇賷禺賴賲 賵鬲毓丕爻丞 賲氐丕卅乇賴賲 賱丕 賯賷賲丞 賱賴丕 賲丕 丿賲賳丕 賲賳 賵噩賴丞 賳馗乇賴 賳賵丕氐賱 丕賱馗賮乇 亘賲丕 賴賵 賲賮賷丿 賱賳丕 賵賴賷 丕賱賲賵丕乇丿 丕賱孬賲賷賳丞
賷賵噩丿 丕賱賰孬賷乇 賲賳 丕賱兀賲孬賱丞 賮賶 賴匕丕 丕賱賰鬲丕亘 丕賱賲賮賷丿 兀乇賷丿 丕賳 丕賰鬲亘賴丕 賮賶 丕賱乇賷賮賷賵 貙 丕賳氐丨 亘賴匕丕 丕賱賰鬲丕亘 丕賱賯賷賲 賷毓賷亘賴 賮賯胤 丕賱賲賱賱 賮賶 亘毓囟 丕賱丕噩夭丕亍 賱廿毓丕丿丞 賳賮爻 丕賱丕賮賰丕乇
鬲賯賷賷賲賷 3.5
September 3, 2019
Son of Orientalism
Edward Said wrote one of the seminal books of the late 20th century (鈥淥rientalism鈥�) which influenced the way countless historians, anthropologists, economists, novelists, and travelers looked at other cultures. His main topic therein was, if I may be extremely succinct, how knowledge is created and how, in particular, it was created over several centuries as concerned the Middle East by imperialist/colonialist/racist writers of all kinds. Summing up such a potent book in a sentence is ridiculous, but in terms of this review, necessary. COVERING ISLAM is a continuation of Said鈥檚 first book. If Western views of Islam (their 鈥渒nowledge鈥� of it) were created by French and British scholars of the 18th and 19th centuries, the American media, political establishment and body of academic scholars has created the American view of Islam in the period after WW II. To be succinct again---they have done a pretty poor job of it. Said gives credit where he feels credit is due, singling out various scholars or journalists whom he thinks have done more substantial work, but disparages the mass of writers who he points out, have served the purposes the political or oil drilling establishments. He speaks of 鈥渃ommunities of interpretation鈥� and basically decides that they have failed to understand.
He claims that a specific picture of Islam has been created and that picture is limited and stereotyped. That picture helped to create a confrontational political situation pitting 鈥渦s鈥� against 鈥淚slam鈥�. The picture we have been given may tell us more about ourselves than about the world of Islam which is far more variegated than ever given credit for in the media. 鈥淐lich茅s, caricatures, ignorance, unqualified ethnocentrism, and inaccuracy鈥� (p.122) have been rampant. Said points out that 鈥渢he world we live in is much too complex and much too different now and much too likely to go on producing unconventional situations (however much they may be to the liking of the United States as a nation) to be treated as if everything could be translated into affronts to or enhancements of American power.鈥� (p.100)
A less stimulating section deals with the academic world of Middle Eastern Studies. Here, Said involves himself and the reader in some feuds barely disguised. While he may have had some decent points here too, you wonder what personal animosities led him to include this. I think the book would have been better without them. Nevertheless there is truth in the fact that a lot of the upper establishment of academia cooperated within the network of government/corporations/ universities/think tanks, doing research to 鈥減rove鈥� certain beliefs or desired objectives. The connection of knowledge with power could not be clearer.
One long section of the book is about the Iranian hostage crisis which was unfolding as he wrote. Said notes that the long history of American interference and Western attempts to dominate Iran hardly rated a mention in the media. The 鈥渂arbaric鈥� captivity (which he does not support) came to an end with everyone still alive. (What about all the Central American kids on the border? Are they all still alive?) American relations with Iran are worse than ever; we are still stumbling about blindly in the Middle East particularly under an ignorant, racist president who thinks only of his investments and 鈥減laying with the big boys鈥�.
I can go on. However, the stunning thing about this book is that it was written 40 years ago, before two Gulf wars, before the end of the Iran-Iraq War, the Israeli invasion of Lebanon, and the Gaza Wars, before 9/11 and the Afghanistan war, the Islamic State, and the Syrian, Yemeni, and Libyan civil wars. Did we learn anything from Said? Did we learn anything from all these wars and disasters? Damn little.
If you think he was just some kind of gadfly with no firm grounding 40 years ago, here is part of his last paragraph written in 1980.
鈥淚f the history of knowledge about Islam in the West has been too closely tied to conquest and domination, the time has come for these ties to be severed completely. About this one cannot be too emphatic. For otherwise we will not only face protracted tension and perhaps even war, but we will offer the Muslim world, its various societies and states, the prospect of many wars, unimaginable suffering and disastrous upheavals, not the least of which would be the birth of an 鈥業slam鈥� fully ready to play the role prepared for it by reaction, orthodoxy, and desperation. By even the most sanguine of standards, this is not a pleasant possibility.鈥�
What else do I need to say?
Edward Said wrote one of the seminal books of the late 20th century (鈥淥rientalism鈥�) which influenced the way countless historians, anthropologists, economists, novelists, and travelers looked at other cultures. His main topic therein was, if I may be extremely succinct, how knowledge is created and how, in particular, it was created over several centuries as concerned the Middle East by imperialist/colonialist/racist writers of all kinds. Summing up such a potent book in a sentence is ridiculous, but in terms of this review, necessary. COVERING ISLAM is a continuation of Said鈥檚 first book. If Western views of Islam (their 鈥渒nowledge鈥� of it) were created by French and British scholars of the 18th and 19th centuries, the American media, political establishment and body of academic scholars has created the American view of Islam in the period after WW II. To be succinct again---they have done a pretty poor job of it. Said gives credit where he feels credit is due, singling out various scholars or journalists whom he thinks have done more substantial work, but disparages the mass of writers who he points out, have served the purposes the political or oil drilling establishments. He speaks of 鈥渃ommunities of interpretation鈥� and basically decides that they have failed to understand.
He claims that a specific picture of Islam has been created and that picture is limited and stereotyped. That picture helped to create a confrontational political situation pitting 鈥渦s鈥� against 鈥淚slam鈥�. The picture we have been given may tell us more about ourselves than about the world of Islam which is far more variegated than ever given credit for in the media. 鈥淐lich茅s, caricatures, ignorance, unqualified ethnocentrism, and inaccuracy鈥� (p.122) have been rampant. Said points out that 鈥渢he world we live in is much too complex and much too different now and much too likely to go on producing unconventional situations (however much they may be to the liking of the United States as a nation) to be treated as if everything could be translated into affronts to or enhancements of American power.鈥� (p.100)
A less stimulating section deals with the academic world of Middle Eastern Studies. Here, Said involves himself and the reader in some feuds barely disguised. While he may have had some decent points here too, you wonder what personal animosities led him to include this. I think the book would have been better without them. Nevertheless there is truth in the fact that a lot of the upper establishment of academia cooperated within the network of government/corporations/ universities/think tanks, doing research to 鈥減rove鈥� certain beliefs or desired objectives. The connection of knowledge with power could not be clearer.
One long section of the book is about the Iranian hostage crisis which was unfolding as he wrote. Said notes that the long history of American interference and Western attempts to dominate Iran hardly rated a mention in the media. The 鈥渂arbaric鈥� captivity (which he does not support) came to an end with everyone still alive. (What about all the Central American kids on the border? Are they all still alive?) American relations with Iran are worse than ever; we are still stumbling about blindly in the Middle East particularly under an ignorant, racist president who thinks only of his investments and 鈥減laying with the big boys鈥�.
I can go on. However, the stunning thing about this book is that it was written 40 years ago, before two Gulf wars, before the end of the Iran-Iraq War, the Israeli invasion of Lebanon, and the Gaza Wars, before 9/11 and the Afghanistan war, the Islamic State, and the Syrian, Yemeni, and Libyan civil wars. Did we learn anything from Said? Did we learn anything from all these wars and disasters? Damn little.
If you think he was just some kind of gadfly with no firm grounding 40 years ago, here is part of his last paragraph written in 1980.
鈥淚f the history of knowledge about Islam in the West has been too closely tied to conquest and domination, the time has come for these ties to be severed completely. About this one cannot be too emphatic. For otherwise we will not only face protracted tension and perhaps even war, but we will offer the Muslim world, its various societies and states, the prospect of many wars, unimaginable suffering and disastrous upheavals, not the least of which would be the birth of an 鈥業slam鈥� fully ready to play the role prepared for it by reaction, orthodoxy, and desperation. By even the most sanguine of standards, this is not a pleasant possibility.鈥�
What else do I need to say?
January 8, 2015
丕賲鬲丿丕丿丕賸 賱賰鬲丕亘賴 丕賱丕爻鬲卮乇丕賯 賵賰鬲丕亘丕鬲賴 丕賱賳賯丿賷丞
賲爻鬲賳丿丕賸 毓賱賶 丕賱鬲睾胤賷丞 丕賱丕毓賱丕賲賷丞 賮賷 丕夭賲丞 丕賱乇賴丕卅賳 丕賱丕賲乇賷賰丕賳
賮賷 丕賷乇丕賳 賵毓賱賶 丨丕賱 丕賱丿賵賱 丕賱毓乇亘賷丞丕賱賳賮胤賷丞
賵賰賷賮 鬲毓丕賲賱鬲 賲孬賱丕賸 丕賱爻毓賵丿賷丞 賲毓 賮賷賱賲 賯氐丞 丕賱丕賲賷乇丞
賵賲賳 禺賱丕賱 丕胤賱丕毓 丕丿賵丕乇丿 賱賱賰鬲亘 賵丕賱氐丨賮 賵丕賱賲賯丕賱丕鬲 賵丕賱鬲睾胤賷丞 丕賱丕毓賱丕賲賷丞
賵乇亘胤賴丕 亘丕賱氐賵乇丞 丕賱鬲賷 乇爻賲鬲賴丕 丕賵乇賵亘丕 賱賱丕爻賱丕賲 賲賳匕 賳卮兀鬲賴丕
賵毓賴賵丿賴丕 丕賱丕爻鬲毓賲丕乇賷丞 賵丕賱鬲賷 鬲毓賲賱 毓賱賶 丕爻鬲賲乇丕乇賴丕
賲賳 禺賱丕賱 丕賱賲爻鬲卮乇賯賷賳 賵丕賱禺亘乇丕亍 亘丕賱丕爻賱丕賲 賵賲乇丕賯亘鬲賴 賵鬲鬲亘毓賴 賱丕乇丕亍丕賱賲鬲禺氐氐賷賳
賮賷 丕賱丿乇丕爻丕鬲 丕賱丕爻賱丕賲賷丞
賷睾胤賷 丕丿賵丕乇丿 賰賷賮 賷鬲賳丕賵賱 丕賱睾乇亘 丕賱丕爻賱丕賲 賵賷鬲毓丕賲賱 賲毓賴
賵賮賯 賲賳賴噩 鬲丨賱賷賱賷 毓賱賲賷 丿賯賷賯
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丕賱丕丿乇丕賰 丕賱爻賱賷賲 賵丕賱鬲賯賷賷賲 丕賱賳賯丿賷
賱氐賮丕鬲 丕賱丕噩鬲賲丕毓賷丞 賵丕賱賮賰乇賷丞 丕賱賲鬲丕丨丞 賱賱噩賲賷毓 賵賷爻鬲胤賷毓 賰賱 丕賳爻丕賳 睾乇爻賴丕 亘匕丕鬲賴
丕賱丕丿乇丕賰 丕賱匕賷 賷賳卮兀 賲賳 丕賱禺亘乇丕鬲 丕賱丕賳爻丕賳賷丞 丕賱賲卮鬲乇賰丞
賵賯丕亘賱 賱兀賳 賷禺囟毓 賱賱鬲賯賷賷賲 丕賱賳賯丿賷
" 丕賳 丕賱賯囟賷丞 丕賱鬲賷 丕胤乇丨賴丕 賮賷 賴匕丕 丕賱賰鬲丕亘 鬲賯賵賱 丕賳 丕賱鬲睾胤賷丞 丕賱賲毓鬲賲丿丞 賱賱丕爻賱丕賲 丕賱鬲賷 賳噩丿賴丕 賮賷 丕賱丿賵丕卅乇 丕賱丕賰丕丿賷賲賷丞 鬲乇鬲亘胤 亘賲丕 賳噩丿賴 賮賷 丕賱丨賰賵賲丞 賵賮賷 丕噩賴夭丞 丕賱丕毓賱丕賲 亘乇賵丕亘胤 賲鬲丿丕禺賱丞 賵丕賳賴丕 丕卮丿 丕賳鬲卮丕乇丕 賵丕卮丿 丕賯賳丕毓丕 賵賳賮賵匕丕 賮賷 丕賱睾乇亘 毓賳 丕賷 鬲睾胤賷丞 丕賵 鬲賮爻賷乇 丌禺乇 賵賲賳 丕賱賲賲賰賳 丕賳 賷毓夭賶 賳噩丕丨 賴匕賴 丕賱鬲睾胤賷丞 丕賱賶 丕賱賳賮賵匕 丕賱爻賷丕爻賷 賱賱丕卮禺丕氐 賵丕賱賲丐爻爻丕鬲 丕賱鬲賷 鬲鬲賵賱丕賴丕 賵賱賷爻 亘丕賱囟乇賵乇丞 丕賱賶 氐丿賯賴丕 丕賵 丿賯鬲賴丕 賰賲丕 丕賯賲鬲 丕賱丨噩丞 毓賱賶 丕賳 賴匕賴 丕賱鬲睾胤賷丞 賯丿 爻丕毓丿鬲 賮賷 鬲丨賯賷賯 丕睾乇丕囟 賱丕 鬲鬲氐賱 亘丕賱賲毓乇賮丞 丕賱賮毓賱丞 賱賱丕爻賱丕賲 丕賱丕 亘丕賵賴賳 丕賱乇賵丕亘胤 賵賰丕賳鬲 丕賱賳鬲賷噩丞 賴賷 丕賱丕賳鬲氐丕乇丕鬲 賱丕 賱賳賵毓 禺丕氐 賲賳 丕賱賲毓乇賮丞 亘丕賱丕爻賱丕賲 賮丨爻亘 亘賱 賱鬲賮爻賷乇 禺丕氐 賱賲 賷爻賱賲 毓賱賶 丕賷 丨丕賱 賲賳 丕賱胤毓賳 賮賷賴 賵賱賲 鬲亘孬 丨氐丕賳鬲賴 囟丿 丕禺鬲乇丕賯 丕賱丕爻卅賱丞 丕賱鬲賷 賵噩賴鬲賴丕 丕賱丕匕賴丕賳 丕賱賲鬲賮鬲丨丞 丕賱賵賯丕卅賷丞 睾賷乇 丕賱賲毓鬲賲丿丞
賱賷賳鬲賴賷 丕賱丕賲乇 丕賱賶 丕賱鬲睾胤賷丞 亘丕賱賲毓賳賶 丕賱丨乇賮賷 丕賰孬乇 賲賲丕 鬲賳丕賱 賲賳 丕賱丕賷囟丕丨 丕賵 丕賱賮賴賲
亘賱 丕賳賳丕 賳賵丕噩賴 賴賳丕 禺胤 丕禺鬲乇丕毓 丕賰丕賷亘 噩丿賷丿丞 賵鬲乇賵賷噩 丕賳賵丕毓 賱賲 賷爻賲毓 亘賴丕 丕丨丿 賲賳 丕賱賲毓賱賵賲丕鬲 丕賱禺丕胤卅丞
廿賳 亘賵丕毓孬 丕賱廿夭毓丕噩 "睾賷乇 丕賱毓賱賲賷丞" 賲孬賱 丕賱賲卮丕毓乇 賵丕賱毓丕丿丕鬲 賵丕賱兀毓乇丕賮 賵丕賱鬲丿丕毓賷丕鬲 賵丕賱賯賷賲 鬲毓鬲亘乇 噩夭亍丕賸 賱丕 賷鬲噩夭兀 賲賳 兀賷 鬲賮爻賷乇貙 賮賰賱 賲賮爻乇 賯丕乇卅貙 賵賱丕 賷賵噩丿 賲賳 賷賲賰賳 兀賳 賳毓鬲亘乇賴 賯丕乇卅丕賸 賲丨丕賷丿丕賸 兀賵 禺丕賱賷丕賸 賲賳 丕賱賯賷賲貙 兀賵 亘毓亘丕乇丞 兀禺乇賶貙 賰賱 賯丕乇卅 賷噩賲毓 亘賷賳 匕丕鬲賴 丕賱禺丕氐丞 賵亘賷賳 丕賳鬲賲丕卅賴 廿賱賶 賲噩鬲賲毓 賲丕貙 賵鬲乇亘胤賴 乇賵丕亘胤 賲賳 卮鬲賶 丕賱兀賱賵丕賳 賵丕賱兀卮賰丕賱 亘匕賱賰 丕賱賲噩鬲賲毓. 賵丕賱賲賮爻乇 賮賷 毓賲賱賴 賷禺賵囟 睾賲丕乇 賲卮丕毓乇 賯賵賲賷丞 賲孬賱 丕賱賵胤賳賷丞 兀賵 丕賱賳毓乇丞 丕賱賯賵賲賷丞 賵兀丨丕爻賷爻 卮禺氐賷丞 兀禺乇賶 賲孬賱 丕賱禺賵賮 兀賵 丕賱賷兀爻貙 賵賱丕亘丿 賲賳 孬賲 兀賳 賷丨丕賵賱 亘兀爻賱賵亘 賲賳囟亘胤 丕爻鬲毓賲丕賱 丕賱毓賯賱 賵丕賱賲毓賱賵賲丕鬲 丕賱鬲賷 丕賰鬲爻亘賴丕 賲賳 丕賱鬲毓賱賷賲 丕賱乇爻賲賷 (賵賴賷 丕賱鬲賷 鬲賲孬賱 賮賷 匕丕鬲賴丕 噩賴丿丕賸 賲丿賷丿丕賸 賲賳 丕賱鬲賮爻賷乇) 丨鬲賶 賷氐賱 廿賱賶 賲乇丨賱丞 丕賱賮賴賲. 兀賷 廿賳賴 賱丕亘丿 賲賳 亘匕賱 噩賴丿 賰亘賷乇 賱丕禺鬲乇丕賯 丕賱丨賵丕噩夭 丕賱賯丕卅賲丞 亘賷賳 爻賷丕賯 兀賵囟丕毓 賲毓賷賳丞貙 賵賴賵 丕賱爻賷丕賯 丕賱禺丕氐 亘丕賱賲賮爻乇貙 賵爻賷丕賯 兀賵囟丕毓 兀禺乇賶貙 賵賴賵 丕賱爻賷丕賯 丕賱匕賷 賰丕賳 賯丕卅賲丕 毓賳丿賲丕 賵丨賷孬賲丕 賰購鬲亘 匕賱賰 丕賱賳氐. 賵賴匕丕 丕賱噩賴丿 丕賱廿乇丕丿賷 丕賱匕賷 賷亘匕賱賴 丕賱賯丕乇卅 賵丕毓賷丕賸貙 兀賷 噩賴丿 鬲禺胤賷 丕賱賲爻丕賮丕鬲 賵丕賱丨賵丕噩夭 丕賱孬賯丕賮賷丞貙 賴賵 丕賱匕賷 賷賲賰賳賴 賲賳 賲毓乇賮丞 丕賱賲噩鬲賲毓丕鬲 賵丕賱孬賯丕賮丕鬲 丕賱兀禺乇賶 鈥撡堎囐� 丕賱匕賷 賷丨丿丿 賮賷 丕賱賵賯鬲 賳賮爻賴 賲賳 鬲賱賰 丕賱賲毓乇賮丞. 賮賮賷 鬲賱賰 丕賱賱丨馗丞 賷賮賴賲 丕賱賲賮爻乇 賳賮爻賴 賮賷 爻賷丕賯賴 丕賱匕丕鬲賷貙 賵賷賮賴賲 丕賱賳氐 賮賷 丕賱爻賷丕賯 丕賱禺丕氐 亘賴貙 兀賷 賮賷 丕賱爻賷丕賯 丕賱廿賳爻丕賳賷 丕賱匕賷 賳卮兀 丕賱賳氐 賮賷賴. 賵賱賳 賷鬲兀鬲賶 賴匕丕 廿賱丕 賲賳 禺賱丕賱 丕賱賵毓賷 亘丕賱匕丕鬲 丕賱匕賷 賷睾匕賵 丕賱賵毓賷 亘賲丕 賴賵 亘毓賷丿 賵兀噩賳亘賷丕 賵廿賳 賰丕賳 亘卮乇賷丕 毓賱賶 賰賱 丨丕賱.
賲賱丕丨馗丞: 賰孬賷乇丕賸 賲丕 賯乇兀鬲 賯賵丕卅賲 賵亘乇丕賲噩 賰鬲亘 賱睾囟 乇賮毓 丕賱賵毓賷 賵丕賱丕乇丕賰
賵睾丕賱亘丕賸 賲丕 鬲睾賷亘 賰鬲亘 賴匕丕 丕賱賲賮賰乇 毓賳 賴匕賴 丕賱賯賵丕卅賲
賱賰鬲丕亘賴 丕賱丕爻鬲卮乇丕賯 丕賴賲賷鬲賴 賵賱賰賳賴 賯丿 賷賰賵賳 氐毓亘丕賸 毓賱賶 睾賷乇 丕賱賲鬲禺氐氐賷賳
賵賱賰賳 賴匕丕 丕賱賰鬲丕亘 賱賴 丕賴賲賷鬲賴 賵爻賱爻 賵賵丕囟丨
January 3, 2017
After laying the ideological foundations of Orientalism and exploring its impact on Western policy and thought towards the Muslim peoples, Sa茂d here analyzes how these factors inform the press and how it transforms and warps reality in reporting. If you wonder why CNN and Fox can continue to use falsehoods and slanderous stereotypes about "arabs" without barely any criticism in the rest of the mainstream media, you will not be disappointed. It is interesting to note that in another recent book I read, An Army at Dawn, Churchill's aim during WW II was to maintain the British Empire following the defeat of Germany and how he omitted revealing true casualty numbers and atrocities committed by Allied forces in the Africa campaign (and presumably beyond) and this book from 1981 clearly explains why. Even 37 years later, nothing has really changed. A must read.
January 1, 2016
賴匕丕 賰丕賳 丕賵賱 鬲毓乇賮 賱賷 毓賱賶 丕丿賵丕乇丿 爻毓賷丿 賵賰丕賳 匕賱賰 丨賷賳 氐丿賵乇 賴匕丕 丕賱賰鬲丕亘 賮賷 鬲乇噩賲鬲賴 丕賱毓乇亘賷丞. 賷賳丕賯卮 丕賱賰鬲丕亘 賰賷賮 鬲鬲賲 鬲睾胤賷丞 丕賱丕爻賱丕賲 丕毓賱丕賲賷丕賸 賮賷 丕賱睾乇亘. 賵賯丿 賰丕賳鬲 丕賱賲賳丕爻亘丞 賴賷 丕丨丿丕孬 丕丨鬲賱丕賱 丕賱爻賮丕乇丞 丕賱丕賲乇賷賰賷丞 賮賷 丕賷乇丕賳 . 賵賳丕賯卮 丕賱賮乇賯 亘賷賳 丕賱亘丕丨孬賷賳 賵丕賱丿丕乇爻賷賳 賵丕賱賲毓賱賯賷賳 毓賱賶 丕賱丕丨丿丕孬 丕賱丕賲乇賷賰丕賳 賵丕賱亘乇賷胤丕賳賷賷賳 賵 賵囟丨 丕賳 賲卮丕賰賱 丕賰孬乇 丕賱丕賲乇賷賰賷賷賳 賷鬲丨丿孬賵賳 毓賳 胤丕賴乇丞 賵賴賲 賱丕 賷毓乇賮賵賳 賱睾鬲賴丕 亘毓賰爻 丕賱亘乇賷胤丕賳賷賷賳 丨鬲賶 丕賱氐丨賮賷賷賳 賵丕賱賲乇丕爻賱賷賳 丕賱丕賲乇賷賰丕賳 賰丕賳 賴賲 賷賳賯賱賵賳 賲丕 賷賯賵賱賴 賱賴賲 丕賱賲鬲乇噩賲 賱丕 賲丕 賴賵 賵丕賯毓 賮毓賱丕賸 亘毓賰爻 丕賱亘乇賷胤丕賳賷賷賳 丕賱匕賷賳 賰丕賳 丕睾賱亘 丕賱毓丕賲賱賷賳 賵丕賱賲鬲禺氐氐賷賳 賮賷 丕賱卮乇賯 丕賱丕賵爻胤 賷噩賷丿賵賳 賱睾丕鬲 爻賰丕賳賴. 亘丕賱乇睾賲 賲賳 賯丿賲 氐丿賵乇 丕賱賰鬲丕亘 丕賱丕 丕賳 丕賱鬲毓丕賲賱 賲毓 賯囟丕賷丕 丕賱丕爻賱丕賲 賵丕賱卮乇賯 丕賱丕賵爻胤 賵丕賱毓乇亘 丕賱丕賳 賰孬賷乇 賲賲賳 賷鬲毓丕賲賱 賲毓賴丕 亘毓賷丿 賰賱 丕賱亘毓丿 毓賳 丕賱賲毓乇賮丞 丕賱鬲丕乇賷禺賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賵丕賱爻賷丕爻賷丞 賵丕賱孬賯丕賮賷丞 賱賱毓丕賱賲 丕賱毓乇亘賷. 賰鬲丕亘 噩丿賷乇 亘丕賱賯乇丕亍丞
July 6, 2018
The first edition of this book was written during the Iranian Revolution, so the majority of the incidents discussed refer to that or the oil shock of the 70s. I read the second edition that was published during the 90s, so it also includes some incidents from the 80s and the Gulf War. Despite its age, a lot of the points made about the way that Muslims are framed in the media are still valid, if not more so. There has been a lot of research into this area since this book was published, but most of those books refer back to this one, so it remains relevant.
July 13, 2023
Covering Islam by Edward Said is an enlightening critique of the Western media鈥檚 portrayal of Islam. Said brilliantly unpacks the concept of 鈥極rientalism鈥� and how it leads to a distorted and oversimplified view of the Islamic world. The book challenges readers to question these stereotypes and seek a more nuanced understanding. An essential read for those interested in media studies, cultural interpretation, and Islamic perspectives.
October 3, 2011
亘毓丿 賯乇丕亍丞 賰鬲丕亘(鬲睾胤賷丞 丕賱廿爻賱丕賲) 賱廿丿賵丕乇丿 爻毓賷丿貙 賵丕賱匕賷 賰丕賳 賷鬲丨丿孬 毓賳 丕賱睾乇亘 賵兀賲乇賷賰丕 禺氐賵氐丕 賵丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 賵毓賳 廿賷乇丕賳 禺丕氐丞 賮賷 毓賴丿 丌賷丞 丕賱賱賴 丕賱禺賲賷賳賷貙 賵匕賱賰 亘毓丿 兀丨丿丕孬 丕丨鬲噩丕夭 丕賱廿賲乇賷賰賷賷賳 賮賷 廿賷乇丕賳 賮賷 丕賱爻賮丕乇丞 賮賷 賳賴丕賷丞 丕賱爻亘毓賷賳賷丕鬲 丕賱賲賷賱丕丿賷丞貙 賰丕賳鬲 賷爻賱胤 賵爻丕卅賱 丕賱廿毓賱丕賲 丕賱睾乇亘賷丞 丕賱囟賵亍 毓賱賶 兀爻丕爻 兀賳 賴匕賴 丕賱丿賵賱丞 賴賷 賲賳 賷賲孬賱 丕賱廿爻賱丕賲..
孬賲 賷毓乇噩 廿丿賵丕乇 賮賷 賮氐賱 氐睾賷乇貙 毓賱賶 賮賷賱賲 (賲賵鬲 兀賲賷乇丞) 丕賱匕賷 爻亘亘 禺賱丕賮丕 亘賷賳 丕賱爻毓賵丿賷丞 賵亘乇賷胤丕賳賷丞 賵賰賷賮 丕賳 賵爻丕卅賱 丕賱廿毓賱丕賲 賰丕賳鬲 鬲丨丕賵賱 廿亘乇丕夭 賲丕 賴賵 爻賷亍 賵賲乇毓亘 賵賲賳丕賮賯 賮賯胤貙 賵亘丕賱鬲丕賱賷 賱賲 鬲賰賳 賴賳丕賰 鬲睾胤賷丞 廿毓賱丕賲賷丞 賲賵囟賵毓賷丞 毓賳 丕賱廿爻賱丕賲 賵丕賱毓乇亘
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胤亘毓丕 丕賱賰鬲丕亘 賷鬲丨丿孬 賮賷 賲乇丨賱丞 賲囟鬲貙 - 賱匕丕 賱丕 鬲鬲賵賯毓 兀賳 鬲噩丿 賮賷賴 賲丕 賷囟賷賮 賱賰 - 賯丿 賷賴賲 丕賱亘丕丨孬賷賷賳 賱鬲賱賰 丕賱賲乇丨賱丞貙 賵賱賰賳 亘賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘貙 賷禺乇噩 亘亘毓囟 丕賱鬲氐賵乇 毓賳 兀卮賷丕亍 賰孬賷乇丞 賵爻賷賳丕乇賷賵 賲鬲賰乇乇 噩丿丕
賱賴匕丕 丨賲丿鬲 丕賱賱賴 兀賳 廿丿賵丕乇丿 爻毓賷丿 毓丕卮 兀丨丿丕孬 賲丕 亘毓丿 11 爻亘鬲賲亘乇 賱賰賷 賷鬲丨賮賳丕 亘鬲氐賵乇 賵廿丨丕胤丞 賲賵囟賵毓賷丞 賲鬲賮乇丿丞貙 賵賴匕丕 丕賱匕賷 賵噩丿鬲賴 毓賳丿賲丕 賯乇兀鬲 賱賴 賰鬲丕亘賴 丕賱毓馗賷賲 ( 丕賱孬賯丕賮丞 賵丕賱賲賯丕賵賲丞 )賵賴賵 賰鬲丕亘 賲賴賲 噩丿丕 噩丿丕 貙 賱賲賳 兀乇丕丿 丕賱丨賯賷賯丞 丕賵 噩夭亍丕 賲賳賴丕
孬賲 賷毓乇噩 廿丿賵丕乇 賮賷 賮氐賱 氐睾賷乇貙 毓賱賶 賮賷賱賲 (賲賵鬲 兀賲賷乇丞) 丕賱匕賷 爻亘亘 禺賱丕賮丕 亘賷賳 丕賱爻毓賵丿賷丞 賵亘乇賷胤丕賳賷丞 賵賰賷賮 丕賳 賵爻丕卅賱 丕賱廿毓賱丕賲 賰丕賳鬲 鬲丨丕賵賱 廿亘乇丕夭 賲丕 賴賵 爻賷亍 賵賲乇毓亘 賵賲賳丕賮賯 賮賯胤貙 賵亘丕賱鬲丕賱賷 賱賲 鬲賰賳 賴賳丕賰 鬲睾胤賷丞 廿毓賱丕賲賷丞 賲賵囟賵毓賷丞 毓賳 丕賱廿爻賱丕賲 賵丕賱毓乇亘
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胤亘毓丕 丕賱賰鬲丕亘 賷鬲丨丿孬 賮賷 賲乇丨賱丞 賲囟鬲貙 - 賱匕丕 賱丕 鬲鬲賵賯毓 兀賳 鬲噩丿 賮賷賴 賲丕 賷囟賷賮 賱賰 - 賯丿 賷賴賲 丕賱亘丕丨孬賷賷賳 賱鬲賱賰 丕賱賲乇丨賱丞貙 賵賱賰賳 亘賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘貙 賷禺乇噩 亘亘毓囟 丕賱鬲氐賵乇 毓賳 兀卮賷丕亍 賰孬賷乇丞 賵爻賷賳丕乇賷賵 賲鬲賰乇乇 噩丿丕
賱賴匕丕 丨賲丿鬲 丕賱賱賴 兀賳 廿丿賵丕乇丿 爻毓賷丿 毓丕卮 兀丨丿丕孬 賲丕 亘毓丿 11 爻亘鬲賲亘乇 賱賰賷 賷鬲丨賮賳丕 亘鬲氐賵乇 賵廿丨丕胤丞 賲賵囟賵毓賷丞 賲鬲賮乇丿丞貙 賵賴匕丕 丕賱匕賷 賵噩丿鬲賴 毓賳丿賲丕 賯乇兀鬲 賱賴 賰鬲丕亘賴 丕賱毓馗賷賲 ( 丕賱孬賯丕賮丞 賵丕賱賲賯丕賵賲丞 )賵賴賵 賰鬲丕亘 賲賴賲 噩丿丕 噩丿丕 貙 賱賲賳 兀乇丕丿 丕賱丨賯賷賯丞 丕賵 噩夭亍丕 賲賳賴丕
May 2, 2007
Excellent book that discusses how the media frames the Islamic tradition and creates authoritative voices who represent Islam on the airwaves or in print, but are not necessarily "the" authoritative voices.
Currently reading
November 17, 2023"So inflamed against Islam has the media environment in the United States and the West generally become that when the Oklahoma City bomb attack took place in April 1995 the alarm was sounded that the Muslims had struck once again; I recall (with residual chagrin) that I must have received twenty-five phone calls that afternoon from newspapers, the major networks, and several resourceful reporters, all of them acting on the assumption that since I was from and had written about the Middle East that I must know something more than most other people. (...) The media had assaulted me, in short, and Islam鈥攐r rather my connection with Islam鈥攚as the cause."
Edward Said
"Vesten har gjort islam til sin fiende"
(The West has made Islam its enemy)
17 NOVEMBER 2023
Alexander Dugin
in:
Edward Said
"Vesten har gjort islam til sin fiende"
(The West has made Islam its enemy)
17 NOVEMBER 2023
Alexander Dugin
in:
October 11, 2014
賮廿匕丕 賰丕賳 鬲毓亘賷乇 "丕賱廿爻賱丕賲" 賱丕 賷丨賲賱 賱賳丕 賲賳 丕賱丿賱丕賱丕鬲 廿賱丕 賲丕 賷賯賱 賰孬賷乇賸丕 毓賲丕 賷賳亘睾賷 兀賳 賷丨賲賱賴貙 賵廿匕丕 賰丕賳鬲 "丕賱鬲睾胤賷丞" 亘丕爻鬲禺丿丕賲 賴匕丕 丕賱鬲毓亘賷乇 鬲睾胤賾賷貙 亘賲毓賳賶 鬲購禺賮賷貙 兀賰孬乇 賲賲丕 鬲馗賴乇貙 賮兀賷賳 毓爻丕賳丕貙 兀賵 亘丕賱兀丨乇賶 賰賷賮 賳爻鬲胤賷毓 兀賳 賳噩丿 丕賱賲毓賱賵賲丕鬲 丕賱鬲賷 鬲賻丨購囟購賾 毓賱賶 兀丨賱丕賲 噩丿賷丿丞 亘丕賱賯賵丞 兀賵 鬲購賳賻賲賽賾賷 丕賱賲禺丕賵賮 賵囟乇賵亘 丕賱鬲丨賷夭 丕賱賯丿賷賲丞責
賵廿匕丕 賰丕賳 鬲丕乇賷禺 丕賱賲毓乇賮丞 亘丕賱廿爻賱丕賲 賮賷 丕賱睾乇亘 賯丿 丕乇鬲亘胤 丕乇鬲亘丕胤賸丕 賵孬賷賯賸丕 亘丕賱睾夭賵 賵丕賱賴賷賲賳丞貙 賮賱賯丿 丌賳 丕賱兀賵丕賳 賱賯胤毓 賴匕賴 丕賱乇賵丕亘胤 賯胤毓賸丕 賲亘乇賲賸丕. 賵賱丕 賳爻鬲胤賷毓 賲賴賲丕 賯賱賳丕 兀賳 賳亘丕賱睾 賮賷 鬲兀賰賷丿 囟乇賵乇丞 匕賱賰. 賴匕丕 賵廿賱丕 賮爻賵賮 賳噩丿 兀賳賳丕 賱丕 賳賵丕噩賴 丕賱鬲賵鬲乇 賮賯胤 亘賱 賵乇亘賲丕 丕賱丨乇亘 兀賷囟賸丕貙 亘賱 爻賵賮 賳賯丿賲 廿賱賶 毓丕賱賲 丕賱賲爻賱賲賷賳貙 賵廿賱賶 卮鬲賶 賲噩鬲賲毓丕鬲賴賲 賵丿賵賱賴賲貙 丕丨鬲賲丕賱 賳卮賵亘 丨乇賵亘 賰孬賷乇丞貙 賵賲毓丕賳丕丞 賱丕 賷鬲氐賵乇賴丕 丕賱毓賯賱貙 賵賮賵乇丕鬲 鬲兀鬲賷 亘丕賱賮賵丕噩毓貙 賵賱賷爻 兀賯賱賴丕 禺胤乇賸丕 賲賵賱丿 賳賵毓 賲賳 "丕賱廿爻賱丕賲" 丕賱賲鬲兀賴亘 鬲賲丕賲賸丕 賱賱賳賴賵囟 亘丕賱丿賵乇 丕賱匕賷 兀毓丿鬲賴 賱賴 賯賵賶 丕賱乇噩毓賷丞貙 賵丕賱鬲夭賲賾鬲 賵丕賱賷兀爻. 賵丨鬲賶 賱賵 丨賰賲賳丕 亘兀卮丿 丕賱賲毓丕賷賷乇 廿睾乇丕賯賸丕 賮賷 丕賱鬲賮丕丐賱 賮賱賳 賳噩丿 賲丕 賷孬賱噩 丕賱氐丿乇 賮賷 賴匕丕 丕賱丕丨鬲賲丕賱.
賴匕丕 賴賵 丕賱賰鬲丕亘 丕賱孬丕賱孬 亘毓丿 丕賱丕爻鬲卮乇丕賯 賵丕賱賲爻兀賱丞 丕賱賮賱爻胤賷賳賷丞 丕賱鬲賷 賷鬲賳丕賵賱 賮賷賴丕 廿丿賵丕乇丿 爻毓賷丿 丕賱毓賱丕賯丞 亘賷賳 丕賱睾乇亘 賵丕賱卮乇賯.
丕賱賰鬲丕亘 賲賴賲 噩丿賸丕 賵賷丨鬲丕噩 賯乇丕亍丞 孬丕賳賷丞
October 23, 2019
I don't know if there's such a thing as 'over-sympathy' towards Islam or not, but I couldn't really escape the sense that Edward Said often fell into sympathetic-justifying tone rather than sympathetic-explanatory tone in arguments of Islamic violence in the west or towards the west here. I understood that the whole discussion in the book is about The West and not about Islam, but if the book's tone made me uncomfortable and confused. I know that it's not realistic to say that, but: Western violence in our countries doesn't at all justify violence in the west; it does explain it, but it doesn't justify it. The same goes for violence against Muslim (brown communities actually) whenever a terrorist attack take place. It does explain it; it doesn't justify it.
But don't get me wrong. This is the only thing I have against the arguments of the book. And even that, I say with half-hearted sense, because the book is very persuasive in its arguments. Edward Said is a hardcore Academic man - sorry for the expression. He's both eloquent and elegant as his usual in laying arguments with supportive "compelling" evidence. The most thing I like about Edward Said is he's a philosopher of a sound and rational mind, and when he's critical, he's not at all polemic. Even when oppose idiots and crazy people with great influence, he's a civilized and elegant man in his criticism, and never goes low or trivial.
However, the relationship of the Islam and West is often interpreted that "Islam" is the attacker, the trouble starter, and that's true. But when it comes to "Islam" in "Islamic countries" is a totally different power dynamic. I don't like Iran. I don't wish to grow up in Iran. The idea of praising aspects of Iran was insane for me. One doesn't often hear such rhetoric. (It's not Edward Said's words. It's the Le Monde's journalist Rouleau.) But that's the end of it. Edward Said's point was that the American Media didn't see any positive sides from the Iranian revolution, despite the presence of less aggressive parties than Khomini which American media didn't cover unlike European media.
The western media still relatively the same, with more cautious leftists than before, but still blunt racists are still exercising their ignorant speeches. Until recently, a right-wing fanatic on Fox (i don't even which to mention his name, but his name says fat, white, and incel), said that "Not all Muslims are terrorists, but all terrorists are Muslims." Which is very strange coming out of an American, who hear about a mass shooting every couple of months. But compared to the CNN and The Post and Times coverage of Islam in 80s and 90s, this statement is very nice. Finally they admit not all Muslims are terrorists. That's progress.
But don't get me wrong. This is the only thing I have against the arguments of the book. And even that, I say with half-hearted sense, because the book is very persuasive in its arguments. Edward Said is a hardcore Academic man - sorry for the expression. He's both eloquent and elegant as his usual in laying arguments with supportive "compelling" evidence. The most thing I like about Edward Said is he's a philosopher of a sound and rational mind, and when he's critical, he's not at all polemic. Even when oppose idiots and crazy people with great influence, he's a civilized and elegant man in his criticism, and never goes low or trivial.
However, the relationship of the Islam and West is often interpreted that "Islam" is the attacker, the trouble starter, and that's true. But when it comes to "Islam" in "Islamic countries" is a totally different power dynamic. I don't like Iran. I don't wish to grow up in Iran. The idea of praising aspects of Iran was insane for me. One doesn't often hear such rhetoric. (It's not Edward Said's words. It's the Le Monde's journalist Rouleau.) But that's the end of it. Edward Said's point was that the American Media didn't see any positive sides from the Iranian revolution, despite the presence of less aggressive parties than Khomini which American media didn't cover unlike European media.
The western media still relatively the same, with more cautious leftists than before, but still blunt racists are still exercising their ignorant speeches. Until recently, a right-wing fanatic on Fox (i don't even which to mention his name, but his name says fat, white, and incel), said that "Not all Muslims are terrorists, but all terrorists are Muslims." Which is very strange coming out of an American, who hear about a mass shooting every couple of months. But compared to the CNN and The Post and Times coverage of Islam in 80s and 90s, this statement is very nice. Finally they admit not all Muslims are terrorists. That's progress.
November 23, 2023
賲乇丕噩毓丞 賰鬲丕亘 "鬲睾胤賷丞 丕賱廿爻賱丕賲"
賱賱賰丕鬲亘 廿丿賵丕乇丿 爻毓賷丿
賳賵毓 丕賱賰鬲丕亘: 丿乇丕爻丞 賵賳賯丿
賱賯丿 兀孬锟斤拷乇 廿丿賵丕乇丿 爻毓賷丿 賲爻兀賱丞 丕賱廿爻鬲卮乇丕賯 賮賷 爻賱爻賱丞 鬲囟賲賳鬲 孬賱丕孬 賰鬲亘貙 賵賷毓鬲亘乇 賰鬲丕亘 鬲睾胤賷丞 丕賱廿爻賱丕賲 丌禺乇 賰鬲丕亘 賮賷 賴匕賴 丕賱爻賱爻賱丞 丕賱鬲賷 鬲賳丕賵賱鬲 毓賱丕賯丞 丕賱卮乇賯 亘丕賱睾乇亘. 賵賯丿 禺氐氐 賴匕丕 丕賱賰鬲丕亘 丕賱鬲睾胤賷丞 丕賱賲夭賷賮丞 賱賱廿爻賱丕賲 毓賳丿 丕賱睾乇亘貙 丨賷孬 鬲購賮賴賲 賰賱賲丞 "鬲睾胤賷丞" 亘賲毓賳賶 廿禺賮丕亍 丕賱丨賯賷賯丞貙 賵兀賷囟丕賸 亘賲毓賳賶 丌禺乇 賵賴賵 丕賱鬲睾胤賷丞 丕賱廿毓賱丕賲賷丞 賱賱廿爻賱丕賲.
賵賷噩丿乇 丕賱廿卮丕乇丞 賴賳丕 兀賳 賲匕賴亘 丕賱賰丕鬲亘 賲爻賷丨賷 賵賱賷爻 賲爻賱賲丕賸貙 兀賷 兀賳賴 賱丕 賷賲賰賳 兀賳 賷賰賵賳 賲鬲丨賷夭丕賸 賱兀賳賴 賱丕 賷毓亘賾乇 毓賳 廿賷丿賵賱賵噩賷鬲賴 丕賱丿賷賳賷丞貙 亘丕賱廿囟丕賮丞 廿賱賶 兀賳賴 賷毓賷卮 賮賷 亘賱丕丿 丕賱睾乇亘貙 賵賴匕丕 賲賳 卮兀賳賴 兀賳 賷噩毓賱賳丕 賳丿乇賰 爻亘亘 氐禺亘 丕賱賲毓賱賵賲丕鬲 賵丕賱賲賯丕賱丕鬲 丕賱鬲賷 廿爻鬲卮賴丿 亘賴丕 賮賷 賰鬲丕亘賴.
賷賳賯爻賲 丕賱賰鬲丕亘 廿賱賶 孬賱丕孬丞 賮氐賵賱 兀爻丕爻賷丞貙 賷乇賰夭 丕賱賮氐賱 丕賱兀賵賱 毓賱賶 賳馗乇丞 丕賱睾乇亘 賱賱廿爻賱丕賲 丨賷孬 賳賯丿 廿丿賵丕乇丿 爻毓賷丿 賰賷賮 賷鬲賲 廿禺鬲夭丕賱 氐賵乇丞 丕賱廿爻賱丕賲 亘丕賱丿賷賳 丕賱賵丨卮賷 丕賱鬲丕亘毓 賱賱賯乇賵賳 丕賱賵爻胤賶 賵賷氐賵賾乇 丕賱賲爻賱賲賷賳 亘丕賱睾賵睾丕亍 丕賱廿乇賴丕亘賷賷賳 賵 丕賱賲鬲毓胤卮賷賳 賱賱丿賲丕亍貙 賵賷卮乇丨 丕賱毓賵丕賲賱 丕賱丿丕禺賱賷丞 賮賷 兀賲賷乇賰丕 丕賱鬲賷 爻丕賴賲鬲 賮賷 鬲毓夭賷夭 丕賱乇丐賷丞 丕賱賲睾賱賵胤丞 賱賱毓丕賱賲 丕賱廿爻賱丕賲賷.
兀賲丕 丕賱賮氐賱 丕賱孬丕賳賷 賮胤乇丨 賲賳 禺賱丕賱賴 孬賵乇丞 廿賷乇丕賳 賵賲爻兀賱丞 廿丨鬲噩丕夭 丕賱乇賴丕卅賳 賮賷 丕賱爻賮丕乇丞 丕賱兀賲賷乇賷賰賷丞 亘胤賴乇丕賳貙 賵卮乇丨 賰賷賮 丕爻鬲睾賱 丕賱廿毓賱丕賲 丕賱睾乇亘賷 賴匕丕 丕賱丨丿孬 賱胤賲爻 丨賯賷賯丞 丕賱廿爻賱丕賲 賵丨氐乇賴丕 亘兀賮毓丕賱 廿乇賴丕亘賷丞貙 賱賱鬲丨賰賲 亘賯賳丕毓丕鬲 丕賱卮毓亘 賵丕丨賰丕賲 丕賱爻賷胤乇丞 丕賱賮賰乇賷丞 毓賱賷賴丕貙 賰賱 賴匕丕 賷毓賵丿 賱賰賵賳 丕賱卮乇賯 賲賳丕賮爻丕賸 乇賴賷亘丕賸 賱賱睾乇亘 亘賲賵丕乇丿賴 丕賱胤亘賷毓賷丞貙 賵賰賵賳 丕賱廿爻賱丕賲 鬲丨丿賷丕賸 賲鬲兀禺乇丕賸 賱賱賲爻賷丨賷丞.
賵賰丕賳 賱賱廿毓賱丕賲 丿賵乇丕賸 賲丨賵乇賷丕賸 賮賷 賴匕丕 丕賱氐丿丿貙 丨賷孬 丕爻鬲卮賴丿 廿丿賵丕乇丿 爻毓賷丿 亘兀賲孬賱丞 -賱丕 丨氐乇 賱賴丕- 鬲毓賰爻 丕爻鬲禺丿丕賲 丕賱睾乇亘 "賱亘乇賵亘丕睾賳丿丕" 賲賵噩賴丞 兀丨丕丿賷丞 丕賱賲賳馗賵乇 亘賴丿賮 丕賱鬲兀孬賷乇 毓賱賶 丌乇丕亍 賵 爻賱賵賰 兀賰亘乇 毓丿丿 賲賳 丕賱兀卮禺丕氐.
賷禺鬲賲 廿丿賵丕乇丿 爻毓賷丿 賰鬲丕亘賴 亘丕賱賮氐賱 丕賱孬丕賱孬 丕賱匕賷 賷毓鬲亘乇 丕賱禺賱丕氐丞 賱賰賱 賲丕 賵乇丿貙 賵賷鬲賳丕賵賱 賮賷賴 毓賱丕賯丞 丕賱賲毓乇賮丞 亘丕賱爻賱胤丞貙 賵賷乇賰夭 毓賱賶 兀賳 丕賱賲毓乇賮丞 賱賷爻鬲 卮賷亍 賲爻鬲賯賱 亘匕丕鬲賴 賵賱丕 賷賲賰賳 兀賳 鬲賰賵賳 賲噩乇丿丞 兀賵 丨賷丕丿賷丞 丿賵賳 丕賱鬲兀孬乇 亘鬲賵噩賷賴丕鬲 丕賱爻賱胤丞 賵丕賱毓賵丕賲賱 丕賱賲丨賷胤丞 賱賴丕貙 丨賷孬 兀賳 丕賱賲毓乇賮丞 鬲乇鬲亘胤 亘丕賱爻賱胤丞 丕乇鬲亘丕胤丕賸 賵孬賷賯丕賸貙 賵丕賱丿賵賱丞 丕賱鬲賷 鬲賲鬲賱賰 賳賮賵匕丕賸 丕賯鬲氐丕丿賷丕賸 賵爻賷丕爻賷丕賸 賵兀賰丕丿賷賲賷丕賸貙 賷爻賴賱 毓賱賷賴丕 鬲賰賵賷賳 賲毓乇賮丞 賵孬賯丕賮丞 毓賳 丕賱睾賷乇 賰賲丕 賷丨賱賵 賱賴丕貙 賲賳 禺賱丕賱 丕爻鬲禺丿丕賲 丕賱兀丿賵丕鬲 賵丕賱兀噩賴夭丞 丕賱廿毓賱丕賲賷丞 丿賵賳 賲乇丕毓丕丞 丕賱卮乇賵胤 丕賱兀爻丕爻賷丞 賱賲毓乇賮丞 孬賯丕賮丞 兀禺乇賶.
賱賱賰丕鬲亘 廿丿賵丕乇丿 爻毓賷丿
賳賵毓 丕賱賰鬲丕亘: 丿乇丕爻丞 賵賳賯丿
賱賯丿 兀孬锟斤拷乇 廿丿賵丕乇丿 爻毓賷丿 賲爻兀賱丞 丕賱廿爻鬲卮乇丕賯 賮賷 爻賱爻賱丞 鬲囟賲賳鬲 孬賱丕孬 賰鬲亘貙 賵賷毓鬲亘乇 賰鬲丕亘 鬲睾胤賷丞 丕賱廿爻賱丕賲 丌禺乇 賰鬲丕亘 賮賷 賴匕賴 丕賱爻賱爻賱丞 丕賱鬲賷 鬲賳丕賵賱鬲 毓賱丕賯丞 丕賱卮乇賯 亘丕賱睾乇亘. 賵賯丿 禺氐氐 賴匕丕 丕賱賰鬲丕亘 丕賱鬲睾胤賷丞 丕賱賲夭賷賮丞 賱賱廿爻賱丕賲 毓賳丿 丕賱睾乇亘貙 丨賷孬 鬲購賮賴賲 賰賱賲丞 "鬲睾胤賷丞" 亘賲毓賳賶 廿禺賮丕亍 丕賱丨賯賷賯丞貙 賵兀賷囟丕賸 亘賲毓賳賶 丌禺乇 賵賴賵 丕賱鬲睾胤賷丞 丕賱廿毓賱丕賲賷丞 賱賱廿爻賱丕賲.
賵賷噩丿乇 丕賱廿卮丕乇丞 賴賳丕 兀賳 賲匕賴亘 丕賱賰丕鬲亘 賲爻賷丨賷 賵賱賷爻 賲爻賱賲丕賸貙 兀賷 兀賳賴 賱丕 賷賲賰賳 兀賳 賷賰賵賳 賲鬲丨賷夭丕賸 賱兀賳賴 賱丕 賷毓亘賾乇 毓賳 廿賷丿賵賱賵噩賷鬲賴 丕賱丿賷賳賷丞貙 亘丕賱廿囟丕賮丞 廿賱賶 兀賳賴 賷毓賷卮 賮賷 亘賱丕丿 丕賱睾乇亘貙 賵賴匕丕 賲賳 卮兀賳賴 兀賳 賷噩毓賱賳丕 賳丿乇賰 爻亘亘 氐禺亘 丕賱賲毓賱賵賲丕鬲 賵丕賱賲賯丕賱丕鬲 丕賱鬲賷 廿爻鬲卮賴丿 亘賴丕 賮賷 賰鬲丕亘賴.
賷賳賯爻賲 丕賱賰鬲丕亘 廿賱賶 孬賱丕孬丞 賮氐賵賱 兀爻丕爻賷丞貙 賷乇賰夭 丕賱賮氐賱 丕賱兀賵賱 毓賱賶 賳馗乇丞 丕賱睾乇亘 賱賱廿爻賱丕賲 丨賷孬 賳賯丿 廿丿賵丕乇丿 爻毓賷丿 賰賷賮 賷鬲賲 廿禺鬲夭丕賱 氐賵乇丞 丕賱廿爻賱丕賲 亘丕賱丿賷賳 丕賱賵丨卮賷 丕賱鬲丕亘毓 賱賱賯乇賵賳 丕賱賵爻胤賶 賵賷氐賵賾乇 丕賱賲爻賱賲賷賳 亘丕賱睾賵睾丕亍 丕賱廿乇賴丕亘賷賷賳 賵 丕賱賲鬲毓胤卮賷賳 賱賱丿賲丕亍貙 賵賷卮乇丨 丕賱毓賵丕賲賱 丕賱丿丕禺賱賷丞 賮賷 兀賲賷乇賰丕 丕賱鬲賷 爻丕賴賲鬲 賮賷 鬲毓夭賷夭 丕賱乇丐賷丞 丕賱賲睾賱賵胤丞 賱賱毓丕賱賲 丕賱廿爻賱丕賲賷.
兀賲丕 丕賱賮氐賱 丕賱孬丕賳賷 賮胤乇丨 賲賳 禺賱丕賱賴 孬賵乇丞 廿賷乇丕賳 賵賲爻兀賱丞 廿丨鬲噩丕夭 丕賱乇賴丕卅賳 賮賷 丕賱爻賮丕乇丞 丕賱兀賲賷乇賷賰賷丞 亘胤賴乇丕賳貙 賵卮乇丨 賰賷賮 丕爻鬲睾賱 丕賱廿毓賱丕賲 丕賱睾乇亘賷 賴匕丕 丕賱丨丿孬 賱胤賲爻 丨賯賷賯丞 丕賱廿爻賱丕賲 賵丨氐乇賴丕 亘兀賮毓丕賱 廿乇賴丕亘賷丞貙 賱賱鬲丨賰賲 亘賯賳丕毓丕鬲 丕賱卮毓亘 賵丕丨賰丕賲 丕賱爻賷胤乇丞 丕賱賮賰乇賷丞 毓賱賷賴丕貙 賰賱 賴匕丕 賷毓賵丿 賱賰賵賳 丕賱卮乇賯 賲賳丕賮爻丕賸 乇賴賷亘丕賸 賱賱睾乇亘 亘賲賵丕乇丿賴 丕賱胤亘賷毓賷丞貙 賵賰賵賳 丕賱廿爻賱丕賲 鬲丨丿賷丕賸 賲鬲兀禺乇丕賸 賱賱賲爻賷丨賷丞.
賵賰丕賳 賱賱廿毓賱丕賲 丿賵乇丕賸 賲丨賵乇賷丕賸 賮賷 賴匕丕 丕賱氐丿丿貙 丨賷孬 丕爻鬲卮賴丿 廿丿賵丕乇丿 爻毓賷丿 亘兀賲孬賱丞 -賱丕 丨氐乇 賱賴丕- 鬲毓賰爻 丕爻鬲禺丿丕賲 丕賱睾乇亘 "賱亘乇賵亘丕睾賳丿丕" 賲賵噩賴丞 兀丨丕丿賷丞 丕賱賲賳馗賵乇 亘賴丿賮 丕賱鬲兀孬賷乇 毓賱賶 丌乇丕亍 賵 爻賱賵賰 兀賰亘乇 毓丿丿 賲賳 丕賱兀卮禺丕氐.
賷禺鬲賲 廿丿賵丕乇丿 爻毓賷丿 賰鬲丕亘賴 亘丕賱賮氐賱 丕賱孬丕賱孬 丕賱匕賷 賷毓鬲亘乇 丕賱禺賱丕氐丞 賱賰賱 賲丕 賵乇丿貙 賵賷鬲賳丕賵賱 賮賷賴 毓賱丕賯丞 丕賱賲毓乇賮丞 亘丕賱爻賱胤丞貙 賵賷乇賰夭 毓賱賶 兀賳 丕賱賲毓乇賮丞 賱賷爻鬲 卮賷亍 賲爻鬲賯賱 亘匕丕鬲賴 賵賱丕 賷賲賰賳 兀賳 鬲賰賵賳 賲噩乇丿丞 兀賵 丨賷丕丿賷丞 丿賵賳 丕賱鬲兀孬乇 亘鬲賵噩賷賴丕鬲 丕賱爻賱胤丞 賵丕賱毓賵丕賲賱 丕賱賲丨賷胤丞 賱賴丕貙 丨賷孬 兀賳 丕賱賲毓乇賮丞 鬲乇鬲亘胤 亘丕賱爻賱胤丞 丕乇鬲亘丕胤丕賸 賵孬賷賯丕賸貙 賵丕賱丿賵賱丞 丕賱鬲賷 鬲賲鬲賱賰 賳賮賵匕丕賸 丕賯鬲氐丕丿賷丕賸 賵爻賷丕爻賷丕賸 賵兀賰丕丿賷賲賷丕賸貙 賷爻賴賱 毓賱賷賴丕 鬲賰賵賷賳 賲毓乇賮丞 賵孬賯丕賮丞 毓賳 丕賱睾賷乇 賰賲丕 賷丨賱賵 賱賴丕貙 賲賳 禺賱丕賱 丕爻鬲禺丿丕賲 丕賱兀丿賵丕鬲 賵丕賱兀噩賴夭丞 丕賱廿毓賱丕賲賷丞 丿賵賳 賲乇丕毓丕丞 丕賱卮乇賵胤 丕賱兀爻丕爻賷丞 賱賲毓乇賮丞 孬賯丕賮丞 兀禺乇賶.
July 30, 2012
First published in 1981 and updated in 1997, Said's critique of the media's coverage of Islam, particularly in the Middle East, is a thought-provoking challenge to any reader's perceptions of what is reported as news from that war-torn part of the world. Written before 9/11, subsequent military intervention in Afghanistan, and the current conflict in Iraq, the book's interpretation of events unfolding there (the aftermath of the Islamic revolution in Iran) are often prophetic. An understanding of Islam based solely on Western "interest," he argues, will lead to further and protracted conflict rather than resolution of differences.
Despite a carping tone that becomes irritating and a tendency to make its points with a thoroughness that seems like overkill, the book throws a searching light on how Islam is represented by news gatherers, experts, and policy makers. Emphasis on violence, anti-American rhetoric, and resistance to "modernization," for example, belie the fact that there is not a single monolithic Islam but many Islams and that what news organizations perpetuate is an undifferentiated form of cultural stereotyping - as if it were sufficient to say about the Dutch that they all wear wooden shoes.
Said's arguments are often dismissed for reasons that may have some validity (as a Palestinian-American, his sympathies are clearly not pro-Israeli), but readers can benefit nonetheless from his contrarian views, especially since they throw into question assumptions about the Middle East, which so far show a tendency (as in the case of Iran and Iraq) to seriously misjudge political and cultural realities.
Despite a carping tone that becomes irritating and a tendency to make its points with a thoroughness that seems like overkill, the book throws a searching light on how Islam is represented by news gatherers, experts, and policy makers. Emphasis on violence, anti-American rhetoric, and resistance to "modernization," for example, belie the fact that there is not a single monolithic Islam but many Islams and that what news organizations perpetuate is an undifferentiated form of cultural stereotyping - as if it were sufficient to say about the Dutch that they all wear wooden shoes.
Said's arguments are often dismissed for reasons that may have some validity (as a Palestinian-American, his sympathies are clearly not pro-Israeli), but readers can benefit nonetheless from his contrarian views, especially since they throw into question assumptions about the Middle East, which so far show a tendency (as in the case of Iran and Iraq) to seriously misjudge political and cultural realities.
December 11, 2023
賷賳丕賯卮 廿丿賵丕乇丿 爻毓賷丿 賮賷 兀爻賱賵亘 鬲賯乇賷乇 賰賷賮 鬲賳丕賵賱鬲 賵爻丕卅賱 丕賱廿毓賱丕賲 丕賱兀賲賷乇賷賰賷丞 兀夭賲丞 丕賱乇賴丕卅賳 丕賱鬲賷 賵賯毓鬲 賮賷 廿賷乇丕賳 亘毓丿 爻賷胤乇丞 賲噩賲賵毓丞 賲賳 丕賱胤賱亘丞 毓賱賷 丕賱爻賮丕乇丞 丕賱兀賲賷乇賰賷丞 賮賷 兀禺匕 賲賳 賮賷賴丕 乇賴丕卅賳 賱賲丿丞 鬲夭賷丿 毓賳 丕賱爻賳丞貙 賵 賰賷賮 鬲賲鬲 賯賵賱亘丞 丕賱廿爻賱丕賲 賵 丕賱卮賷毓丞 毓賱賷 胤乇丕夭 丕賱睾乇亘 賵丕賱卮乇賯 賵 丕賱卮賷賵毓賷丞 賵 丕賱毓丕賱賲 丕賱丨乇貙 丕賮鬲賯丿鬲 兀賲乇賷賰丕 賮賷 匕賱賰 丕賱賵賯鬲 賯賱丕毓 丕爻鬲卮乇丕賯賷丞 毓賱賷 卮丕賰賱丞 丕賱鬲賷 賰丕賳鬲 賮賷 賮乇賳爻丕 賵 廿賳噩賱鬲乇丕 兀孬賳丕亍 丨賰賲賴賲 賲賳丕胤賯 卮丕爻毓丞 賲賳 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷貙 賵 毓賱賷 乇睾賲 賴賵爻 兀賲乇賷賰丕 亘賲賳胤賯丞 丕賱卮乇賯 丕賱兀賵爻胤 賵賯鬲賴丕 廿賱丕 丕賳賴丕 丕賮鬲賯丿鬲 賲毓乇賮丞 丨賯賷賯賷丞 亘丕賱卮毓賵亘 丕賱廿爻賱丕賲賷丞 丕賱賲禺鬲賱賮丞 賵 馗乇賵賮賴賲 丕賱廿噩鬲賲丕毓賷丞. 賵囟丨 廿丿賵丕乇丿 賰賷賮 丕賳丨丕夭鬲 丌賱丞 丕賱廿毓賱賭丕賲 丕賱兀賲賷乇賰賷丞 廿賱賷 乇丐賷丞 賵丕丨丿丞 賮賷 鬲賳丕賵賱丞 廿賷乇丕賳 賵 丌賷丞 丕賱賱賴 丕賱禺賲賷賳賷 - 乇丨賲賴 丕賱賱賴 - 賵 兀賳 賲毓馗賲 丕賱賲鬲丨丿孬賷賳 賵 丕賱氐丨賮賷賷賳 賰丕賳賵丕 毓賱賷 噩賴賱 賰亘賷乇 賵 毓賲賷賯 丕賱毓乇亘賷丞 賵 丕賱廿爻賱丕賲 賵 丕賱賱睾丞 丕賱賮丕乇爻賷丞 賵 丕賳胤賱賯賵丕 賲賳 賲賮丕賴賷賲 賯丿賷賲丞 賵 賲卮賵賴丞 鬲禺丿賲 賵噩賴丞 丕賱賳馗乇 丕賱兀賲賷乇賷賰賷丞 丿賵賳 鬲賯丿賷賲 乇丐賷丞 毓賲賷賯丞 毓賳 丕賱賵囟毓. 賳鬲賷噩丞 賱賴匕丕 鬲賰賵賳 毓賳丿 丕賱睾乇亘 氐賵乇丞 賳賲胤賷丞 賵丨賷丿丞 毓賳 " 丕賱丕爻賱丕賲 " 賰賯丕賱亘 賲毓乇賮賷 賲賵囟賵毓賷 賲鬲賲丕爻賰貙 賵 賱賷爻 賰丿賷賳 爻丕賲賷 賱卮毓賵亘 賲禺鬲賱賮丞 賵 賲鬲賳賵毓丞 賵 丕賳賲丕 賲噩賲賵毓丞 賳賲胤賷丞 賲賳 丕賱賯賷賲 賷鬲賲 鬲丿丕賵賱賴丕 賱鬲亘乇賷乇 賰乇丕賴賷丞 丕賱卮毓賵亘 丕賱賲賯賴賵乇丞 賮賷 丕賱卮乇賯 丕賱兀賵爻胤 賵 丨賯丿賴賲 毓賱賷 丕賱睾乇亘 賵 丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞.
Read
December 16, 2022DNF. Stopped at the 48%.
Said鈥檚 books are sth beyond me, I hope to come after a year finding myself better in understanding them.
Said鈥檚 books are sth beyond me, I hope to come after a year finding myself better in understanding them.
January 26, 2025
apesar de Edward Said j谩 nos ter habituado 脿 sua qualidade e conhecimento em 鈥淥rientalism鈥�, creio que esta obra oferece muito ao leitor que pretende perceber como a pol铆tica, mais especificamente as rela莽玫es internacionais, s茫o t茫o impactantes no conhecimento e interpreta莽茫o de assuntos como o Isl茫o.
algumas passagens que eu gostei:
鈥渋f there is one lesson Americans should have learned from the Vietnam tragedy, it is that we do not possess the ability to decree the course of events in ancient countries deeply affected by their own histories, cultures and religions.鈥� 鈥� de real莽ar o uso do termo 鈥榯ragedy鈥� em vez de 鈥榳ar鈥�.
鈥淸鈥 And the moment a voice is heard that challenges this conspiracy of silence, ideology and ethnic origins become the main topic: He (or she) is a Marxist; or, he (or she) is a Palestinian (or an Iranian, or a Muslim, or a Syrian).鈥�
not谩vel como um livro de 1981 continua a ser especialmente relevante 脿 luz da agress茫o sionista na Palestina, curiosamente a terra natal do escritor.
algumas passagens que eu gostei:
鈥渋f there is one lesson Americans should have learned from the Vietnam tragedy, it is that we do not possess the ability to decree the course of events in ancient countries deeply affected by their own histories, cultures and religions.鈥� 鈥� de real莽ar o uso do termo 鈥榯ragedy鈥� em vez de 鈥榳ar鈥�.
鈥淸鈥 And the moment a voice is heard that challenges this conspiracy of silence, ideology and ethnic origins become the main topic: He (or she) is a Marxist; or, he (or she) is a Palestinian (or an Iranian, or a Muslim, or a Syrian).鈥�
not谩vel como um livro de 1981 continua a ser especialmente relevante 脿 luz da agress茫o sionista na Palestina, curiosamente a terra natal do escritor.
August 11, 2024
Orientalism applied, where Said analyses the then-contemporary coverage of Islam the insights of that book. Worth reading (the examples cited may have largely faded into irrelevance but the points Said makes certainly haven't) but maybe read Orientalism first to have a better handle on the theoretical foundation and be sure to read Tangled In Terror: Unrooting Islamophobia afterwards for an expanded understanding of Islamophobia across a wider purview.
October 9, 2024
A very condensed rendition of Saidian critique, this time, in rare form, his target is contemporary
journalism and academia, rather than literature. While most of it was written in the 80s and 90s, it鈥檚 all still as if not more relevant today than it was at the start of the current Islamophobic craze. The first 3rd covers several particular journalists, their pathetic excuses for 鈥淚slamic experts,鈥� and their odd writing habits. The second 3rd covers the response to the Iranian hostage crisis, how the old guard of journalism, both print and television, in the US were pathetically underprepared to discuss its Islamic character and Iran in general. Some European counterparts proved quite admirable in their coverage by comparison. The final section is more generalized - looking at how knowledge is formulated in the academy, especially when regarding something so ambiguous as Islam. The second section is most interesting to me, as Said鈥檚 admiration of Rodinson as an orientalist who truly tried to gain a better understanding of his subjects proves fascinating. The first section (and introduction) goes hard on one of Said鈥檚 favorite targets, Bernard Lewis. Overall a great read, which while the subjects have changed, the topic is still relevant. Just swap out names and it鈥檚 virtually indistinguishable from today.
journalism and academia, rather than literature. While most of it was written in the 80s and 90s, it鈥檚 all still as if not more relevant today than it was at the start of the current Islamophobic craze. The first 3rd covers several particular journalists, their pathetic excuses for 鈥淚slamic experts,鈥� and their odd writing habits. The second 3rd covers the response to the Iranian hostage crisis, how the old guard of journalism, both print and television, in the US were pathetically underprepared to discuss its Islamic character and Iran in general. Some European counterparts proved quite admirable in their coverage by comparison. The final section is more generalized - looking at how knowledge is formulated in the academy, especially when regarding something so ambiguous as Islam. The second section is most interesting to me, as Said鈥檚 admiration of Rodinson as an orientalist who truly tried to gain a better understanding of his subjects proves fascinating. The first section (and introduction) goes hard on one of Said鈥檚 favorite targets, Bernard Lewis. Overall a great read, which while the subjects have changed, the topic is still relevant. Just swap out names and it鈥檚 virtually indistinguishable from today.
April 4, 2007
Though overly polemical at points, this is still an informative book that takes much of Said's key ideas from Orientalism and applies them to media coverage of the Middle East and Islam, helping to problematize the oversimplified portrayals of both.
Many of his main arguments are pretty obvious to us now (news stories often villainize Muslims) but give a much-needed historical backing to coverage of Islam before 9/11. I think that others I know my age tend to assume that many of our problems in essentializing Islam and stereotyping Arabs are predominantly rooted in the 9/11 attacks. Said's book helps clarify the history of the representations of the Muslims in American media and thus really helped me understand the American response to 9/11 in a way I hadn't before, and provided a way to analyze news reports that already sound fishy without simply making overgeneralized statements (i.e., "Fox News sucks") myself.
Many of his main arguments are pretty obvious to us now (news stories often villainize Muslims) but give a much-needed historical backing to coverage of Islam before 9/11. I think that others I know my age tend to assume that many of our problems in essentializing Islam and stereotyping Arabs are predominantly rooted in the 9/11 attacks. Said's book helps clarify the history of the representations of the Muslims in American media and thus really helped me understand the American response to 9/11 in a way I hadn't before, and provided a way to analyze news reports that already sound fishy without simply making overgeneralized statements (i.e., "Fox News sucks") myself.
November 1, 2013
亘丕賱乇睾賲 賲賳 兀賳 丕賱賰鬲丕亘 兀賱賮 賮賷 丕賱孬賲丕賳賷賳丕鬲貙 廿賱丕 兀賳 賰賱 賲丕 賮賷賴 賲賳 丨賯丕卅賯 賱丕夭丕賱鬲 爻丕乇賷丞 丕賱賲賮毓賵賱 賮賷 毓氐乇賳丕 丕賱丨丕賱賷.
賰鬲丕亘 賳賯丿賷 亘丕賲鬲賷丕夭 賷丨賱賱 賲卮賰賱 丕賱毓賱丕賯丞 丕賱賲囟胤乇亘丞 亘賷賳 丕賱卮乇賯 賵 丕賱睾乇亘
賲丕 兀毓噩亘賳賷 賮賷 丕賱賰鬲丕亘 賴賵 兀賳賴 賮鬲丨 毓賷賳賷 毓賱賶 賲毓賱賵賲丕鬲 賯賷賲丞 賱賲 兀賰賳 兀毓乇賮賴丕 賲賳 賯亘賱. 丕禺鬲賱丕賮 毓賱丕賯丞 丕賱卮乇賯 賲毓 兀賵乇賵亘丕毓賳 毓賱丕賯鬲賴 亘兀賲乇賷賰丕貙 丕賱毓賵丕賲賱 丕賱丿丕禺賱賷丞 賮賷 兀賲乇賷賰丕 丕賱鬲賷 爻丕賴賲鬲 鬲毓夭賷夭 丕賱乇丐賷丞 丕賱賲睾賱賵胤丞 毓賳 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷貙 丕賱丿賵乇 丕賱賲丨賵乇賷 賱賱廿毓賱丕賲 賮賷 丕賱鬲丨賰賲 賮賷 賯賳丕毓丕鬲 卮毓亘 亘兀賰賲賱賴!
丕賱賰鬲丕亘 賮鬲丨 卮賴賷鬲賷 賱賯乇丕亍丞 賰鬲亘 兀禺乇 賱廿丿賵丕乇丿 爻毓賷丿.
賰鬲丕亘 賳賯丿賷 亘丕賲鬲賷丕夭 賷丨賱賱 賲卮賰賱 丕賱毓賱丕賯丞 丕賱賲囟胤乇亘丞 亘賷賳 丕賱卮乇賯 賵 丕賱睾乇亘
賲丕 兀毓噩亘賳賷 賮賷 丕賱賰鬲丕亘 賴賵 兀賳賴 賮鬲丨 毓賷賳賷 毓賱賶 賲毓賱賵賲丕鬲 賯賷賲丞 賱賲 兀賰賳 兀毓乇賮賴丕 賲賳 賯亘賱. 丕禺鬲賱丕賮 毓賱丕賯丞 丕賱卮乇賯 賲毓 兀賵乇賵亘丕毓賳 毓賱丕賯鬲賴 亘兀賲乇賷賰丕貙 丕賱毓賵丕賲賱 丕賱丿丕禺賱賷丞 賮賷 兀賲乇賷賰丕 丕賱鬲賷 爻丕賴賲鬲 鬲毓夭賷夭 丕賱乇丐賷丞 丕賱賲睾賱賵胤丞 毓賳 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷貙 丕賱丿賵乇 丕賱賲丨賵乇賷 賱賱廿毓賱丕賲 賮賷 丕賱鬲丨賰賲 賮賷 賯賳丕毓丕鬲 卮毓亘 亘兀賰賲賱賴!
丕賱賰鬲丕亘 賮鬲丨 卮賴賷鬲賷 賱賯乇丕亍丞 賰鬲亘 兀禺乇 賱廿丿賵丕乇丿 爻毓賷丿.
December 8, 2008
This book completely changed how I look at the headlines and news stories and reveals what a multi-faceted racist conflation the word "ISLAM" is in the mouths of western journalists. Also revealing is how much foreign policy is based on the shitty analysis of mis informed journalists.
August 14, 2023
Significantly, these things also make it evident that covering Islam from the United States, the last superpower, is not interpretation in the genuine sense but an assertion of power. The media say what they wish about Islam because they can, with the result that Islamic fundamentalism and terrorism and "good" Muslims (in Bosnia, for instance) dominate the scene indiscriminately; little else is covered because anything falling outside the consensus definition of what is important is considered irrelevant to United States interests and to the media's definition of a good story. The academic community, on the other hand, responds to what it construes as national and corporate needs, with the result that suitable Islamic topics are hewn out of an enormous mass of Islamic details, and these topics (extremism, violence, and so forth) define both Islam and the proper study of Islam so as to exclude everything not fitting neatly between them. Even when on occasion the government or one of the university Middle East departments or one of the foundations organizes a conference to deal with the future of Middle East studies (which is usually a euphemism for "What are we going to do about the Islamic world?"), the same battery of concepts and goals keeps turning up. Little is changed.
- Knowledge and Power - Covering Islam : How the Media and the experts determine how we see the rest of the world by Edward Said
.
This is by far one of the most enlightening read this year. I am not going to pretend that i can summarise every single thing that has been unpacked and discussed in the book - i will even admit that i wish i have time to re-read and even buddy read again with anyone who wanted to experience this level of 鈥渆yes wide open, mind was blown鈥� in the most academical sense. My goodness, why do i put this book in my shelves for 1 year before i decided to read it. Here鈥檚 why you should read this book (And please do because i can鈥檛 describe much on his wisdom. The level of knowledge and insight is beyond my comprehension capacity).
- First, this book was written more than 40 years ago. The book is published in 1981 and updated again in 1997. We are looking at the timeline before Aggression and Assault on Islam and Muslim Countries even started and before islamophobia is rampant in western countries. We are looking at the two Gulf wars, 9/11, Israeli Attack on Lebanon, The Afghan War, The formation of Islamic States, The Civil wars happening across Syrian, Yemen and Libyan and even the time before the end of the Iran-Iraq War. How come Edward Said has been stating the truth nothing but the truth all along? The fact that world hasn鈥檛 learned anything is frustrating.
- Second, to simplify what he wanted to say is if its not your religion, your culture, your faith and not even your goddamn country - stay out of it. Islam is not a monolithic entity. Edward Said came with the most satisfying replies to the list of these so called scholars and experts in The USA that did not even understand the language, history and people to literally feed the media with the most ridiculous statements that exhibited their ignorance. What鈥檚 more laughable that this kind of blanket statement was accepted and did not even being considered prejudice towards more than 20% of the world's population.
- Third, Edward Said also pointed out to the readers how this manufactured content in the media regarding misconceptions of Islam which best described either by CBS, FOX, ABC or or even CNN. In Fact majority of USA news outlet sort of produced their content with this archaic formula : Islam = Arab = Jihad = Terrorism and it persisted until now. The slanderous stereotypes and the ongoing falsehoods against Islam and Arab in the mainstream media is not being objected or criticised , let alone being defended of. Reading this book, i do think that Edward Said wanted fellow Americans to not 100% depended to the ideas and opinions expressed by so many of misinformed journalists and the media that they represented when it comes to its coverage of Islam in the middle east.
- Fourth, Edward Said highlighted how the nature of "Western-Islamic relations" is considered a problematic term and this overgeneralisation used in the radio, television and even newspaper do a disservice of understanding that from Islam itself, varieties of cultures, customs, language, practices, nuances and even interpretations from countries that impossible to be understood in one鈥檚 lifetime.
- Fifth, this a truly a thought-provoking book that pushed us to challenge, seek more answers , to unlearn, learn and relearn our perceptions and thoughts based on news that is reported war torn countries. What Edward Said done with this book is to demonstrate a series of observation particularly on how problematic it was when The West (specifically USA although some European Media is mentioned) started to cover on Islam. This bad analysis mixed with shock value on how Islam supposed to look like or be like reeked sort of imperialism subtleties and when you connect it to their nosey foreign policy (obviously for oil), did in fact exposed the hypocrisy of their media.
.
P/s : Before some of you come and said that Edward Said is not even Arab. He is an Arab and he was born in Palestine. Before some of you said Edward Said is over sympathetic towards Muslim and accused him of being Muslim, he is not. He is a christian. Before some of you called him anti-semitic mentioning Israel and its war crimes, he has seen countless of Israel鈥檚 atrocities upon his homeland.
.
Memorable Quotes :
- [ ] "I am not saying that Muslims have not attacked and injured Israelis and Westerners in the name of Islam. But I am saying that much of what one reads and sees in the media about Islam represents the aggression as coming from Islam because that is what "Islam" is. Local and concrete circumstances are thus obliterated. In other words, covering Islam is one-sided activity that obscures what "we" do, and highlights instead what Muslim and Arabs by their very flawed nature are."
- [ ] No expert, media personality, or government official seemed to wonder what might have happened it a small traction of the time spent on isolating, dramatizing, and covering the unlawful embassy seizure and the hostage return had been spent exposing oppression and brutality during the ex-shah's regime. Was there no limit to the idea of using the vast information-gathering apparatus to inform the justifiably anxious public about what was really taking place in Iran? Did the alternatives have to be limited either to stirring up patriotic feelings or to fueling a kind of mass anger at crazy Iran? These are not idle questions, now that this lamentably exaggerated episode is over. It will be beneficial as well as practical for Americans in particular, Westerners in general, to puzzle out the changing configurations in world politics. Is "Islam" going to be confined to the role of terroristic oil-supplier? Are journals and investigations to focus on "who lost Iran," or will debate and reflection be better employed around topics more suited to world community and peaceful development?
- [ ] 'At present, "Islam" and "the West" have taken on a powerful new urgency everywhere. An we must note immediately that it is always the West, and not Christianity, that seems pitted against Islam. Why? Because the assumption is that whereas "the West" is greater than and has surpassed the stage of Christianity, its principle religion, the world of Islam-its varied societies, histories, and languages notwithstanding-is still mired in religion, primitivity, and backwardness."
- [ ] There is no longer much excuse for bewailing the hostility of "the West" towards the Arabs and Islam and then sitting back in outraged righteousness. When the reasons for this hostility and those aspects of "the West" that encourage it are fearlessly analyzed, an important step has been taken toward changing it, but that is by no means the whole way: something must be put in its place if a new mass of anti-Islamic propaganda is not to result. Certainly there are great dangers today in actually following, actually fulfilling, the prevailing hostile image of Islam, though that has thus far only been the doing of some Muslims and some Arabs and some black Africans. But such fulfillments underline the importance of what still has to be done. In the great rush to industrialize, modernize, and develop them-selves, many Muslim countries have sometimes been too compli-ant, I think, about turning themselves into consumer markets. To dispel the myths and stereotypes of Orientalism, the world as a whole has to be given an opportunity, by the media and by Muslims themselves, to see Muslims and Orientals producing and, more im-portant, diffusing a different form of history, a new kind of sociology, a new cultural awareness: in short, Muslims need to emphasize the goal of living a new form of history.
- [ ] "It is only a slight overstatement to say that Muslims and Arabs are essentially covered, discussed, and apprehended either as oil suppliers or as potential terrorists. Very little of the detail, the human density, the passion of Arab-Muslim life has entered the awareness of even those people whose profession it is to report the Islamic world. What we have instead is a limited series of crude, essentialized caricatures of the Islamic world presented in such a way as, among other things, to make that world vulnerable to military aggression."
- Knowledge and Power - Covering Islam : How the Media and the experts determine how we see the rest of the world by Edward Said
.
This is by far one of the most enlightening read this year. I am not going to pretend that i can summarise every single thing that has been unpacked and discussed in the book - i will even admit that i wish i have time to re-read and even buddy read again with anyone who wanted to experience this level of 鈥渆yes wide open, mind was blown鈥� in the most academical sense. My goodness, why do i put this book in my shelves for 1 year before i decided to read it. Here鈥檚 why you should read this book (And please do because i can鈥檛 describe much on his wisdom. The level of knowledge and insight is beyond my comprehension capacity).
- First, this book was written more than 40 years ago. The book is published in 1981 and updated again in 1997. We are looking at the timeline before Aggression and Assault on Islam and Muslim Countries even started and before islamophobia is rampant in western countries. We are looking at the two Gulf wars, 9/11, Israeli Attack on Lebanon, The Afghan War, The formation of Islamic States, The Civil wars happening across Syrian, Yemen and Libyan and even the time before the end of the Iran-Iraq War. How come Edward Said has been stating the truth nothing but the truth all along? The fact that world hasn鈥檛 learned anything is frustrating.
- Second, to simplify what he wanted to say is if its not your religion, your culture, your faith and not even your goddamn country - stay out of it. Islam is not a monolithic entity. Edward Said came with the most satisfying replies to the list of these so called scholars and experts in The USA that did not even understand the language, history and people to literally feed the media with the most ridiculous statements that exhibited their ignorance. What鈥檚 more laughable that this kind of blanket statement was accepted and did not even being considered prejudice towards more than 20% of the world's population.
- Third, Edward Said also pointed out to the readers how this manufactured content in the media regarding misconceptions of Islam which best described either by CBS, FOX, ABC or or even CNN. In Fact majority of USA news outlet sort of produced their content with this archaic formula : Islam = Arab = Jihad = Terrorism and it persisted until now. The slanderous stereotypes and the ongoing falsehoods against Islam and Arab in the mainstream media is not being objected or criticised , let alone being defended of. Reading this book, i do think that Edward Said wanted fellow Americans to not 100% depended to the ideas and opinions expressed by so many of misinformed journalists and the media that they represented when it comes to its coverage of Islam in the middle east.
- Fourth, Edward Said highlighted how the nature of "Western-Islamic relations" is considered a problematic term and this overgeneralisation used in the radio, television and even newspaper do a disservice of understanding that from Islam itself, varieties of cultures, customs, language, practices, nuances and even interpretations from countries that impossible to be understood in one鈥檚 lifetime.
- Fifth, this a truly a thought-provoking book that pushed us to challenge, seek more answers , to unlearn, learn and relearn our perceptions and thoughts based on news that is reported war torn countries. What Edward Said done with this book is to demonstrate a series of observation particularly on how problematic it was when The West (specifically USA although some European Media is mentioned) started to cover on Islam. This bad analysis mixed with shock value on how Islam supposed to look like or be like reeked sort of imperialism subtleties and when you connect it to their nosey foreign policy (obviously for oil), did in fact exposed the hypocrisy of their media.
.
P/s : Before some of you come and said that Edward Said is not even Arab. He is an Arab and he was born in Palestine. Before some of you said Edward Said is over sympathetic towards Muslim and accused him of being Muslim, he is not. He is a christian. Before some of you called him anti-semitic mentioning Israel and its war crimes, he has seen countless of Israel鈥檚 atrocities upon his homeland.
.
Memorable Quotes :
- [ ] "I am not saying that Muslims have not attacked and injured Israelis and Westerners in the name of Islam. But I am saying that much of what one reads and sees in the media about Islam represents the aggression as coming from Islam because that is what "Islam" is. Local and concrete circumstances are thus obliterated. In other words, covering Islam is one-sided activity that obscures what "we" do, and highlights instead what Muslim and Arabs by their very flawed nature are."
- [ ] No expert, media personality, or government official seemed to wonder what might have happened it a small traction of the time spent on isolating, dramatizing, and covering the unlawful embassy seizure and the hostage return had been spent exposing oppression and brutality during the ex-shah's regime. Was there no limit to the idea of using the vast information-gathering apparatus to inform the justifiably anxious public about what was really taking place in Iran? Did the alternatives have to be limited either to stirring up patriotic feelings or to fueling a kind of mass anger at crazy Iran? These are not idle questions, now that this lamentably exaggerated episode is over. It will be beneficial as well as practical for Americans in particular, Westerners in general, to puzzle out the changing configurations in world politics. Is "Islam" going to be confined to the role of terroristic oil-supplier? Are journals and investigations to focus on "who lost Iran," or will debate and reflection be better employed around topics more suited to world community and peaceful development?
- [ ] 'At present, "Islam" and "the West" have taken on a powerful new urgency everywhere. An we must note immediately that it is always the West, and not Christianity, that seems pitted against Islam. Why? Because the assumption is that whereas "the West" is greater than and has surpassed the stage of Christianity, its principle religion, the world of Islam-its varied societies, histories, and languages notwithstanding-is still mired in religion, primitivity, and backwardness."
- [ ] There is no longer much excuse for bewailing the hostility of "the West" towards the Arabs and Islam and then sitting back in outraged righteousness. When the reasons for this hostility and those aspects of "the West" that encourage it are fearlessly analyzed, an important step has been taken toward changing it, but that is by no means the whole way: something must be put in its place if a new mass of anti-Islamic propaganda is not to result. Certainly there are great dangers today in actually following, actually fulfilling, the prevailing hostile image of Islam, though that has thus far only been the doing of some Muslims and some Arabs and some black Africans. But such fulfillments underline the importance of what still has to be done. In the great rush to industrialize, modernize, and develop them-selves, many Muslim countries have sometimes been too compli-ant, I think, about turning themselves into consumer markets. To dispel the myths and stereotypes of Orientalism, the world as a whole has to be given an opportunity, by the media and by Muslims themselves, to see Muslims and Orientals producing and, more im-portant, diffusing a different form of history, a new kind of sociology, a new cultural awareness: in short, Muslims need to emphasize the goal of living a new form of history.
- [ ] "It is only a slight overstatement to say that Muslims and Arabs are essentially covered, discussed, and apprehended either as oil suppliers or as potential terrorists. Very little of the detail, the human density, the passion of Arab-Muslim life has entered the awareness of even those people whose profession it is to report the Islamic world. What we have instead is a limited series of crude, essentialized caricatures of the Islamic world presented in such a way as, among other things, to make that world vulnerable to military aggression."
May 8, 2024
In 1981 he finished this book by
" If the history of knowledge about Islam in the west has been too closely tied to conquest and domination, the time has come for these ties to be severed completely. About this one cannot be too empathic. For otherwise we will not only face protracted tension and perhaps even war, but we will offer the Muslim world, its various societies and states, the prospect of many wars, unimaginable suffering, and diaries upheavals, not the least of which would be the victory of an"Islam" ready to play the role prepared for it by reaction, orthodoxy, and desperation. By even the most sanguine of standards, this is not a pleasant possibility."
Today in 2024, we are living the most horrible scenario due to the stubbornly attitude of being ignorant by the Occidental.
If you want to understand the root cause why the world is suffering today, may be this is a good start.
" If the history of knowledge about Islam in the west has been too closely tied to conquest and domination, the time has come for these ties to be severed completely. About this one cannot be too empathic. For otherwise we will not only face protracted tension and perhaps even war, but we will offer the Muslim world, its various societies and states, the prospect of many wars, unimaginable suffering, and diaries upheavals, not the least of which would be the victory of an"Islam" ready to play the role prepared for it by reaction, orthodoxy, and desperation. By even the most sanguine of standards, this is not a pleasant possibility."
Today in 2024, we are living the most horrible scenario due to the stubbornly attitude of being ignorant by the Occidental.
If you want to understand the root cause why the world is suffering today, may be this is a good start.
February 16, 2023
Said engages in a detailed examination of the presentation of Islam in USA, France and UK to make the case that the American media and academic discourses about islam are shaped by their political and economic interests. The final chapter Knowledge and Power is a nice digestible summary of Said鈥檚 theoretical approach to the issue.
June 3, 2024
This is a book that can be easily read thanks to Said's prose, while being also full of references to delve deeper as it corresponds to his style.
Strongly recommended even today as the discourse on "Islam" has not changed much.
Strongly recommended even today as the discourse on "Islam" has not changed much.
November 3, 2010
乇亘賲丕 賱賲 兀鬲丨賲爻 賱賱賰鬲丕亘 貙賱兀賳 兀睾賱亘 賲丕 賷賯賵賱賴 貙兀鬲亘賳丕賴 賲爻亘賯丕 貙賮丕氐亘丨 廿丨爻丕爻賷 賵賰兀賳賷 兀賯乇兀 賮賯胤 賱賰賷 兀賰賵賳 賯丕乇卅丕 貙賮賰乇丞 丕賱賰鬲丕亘 丕賱兀爻丕爻賷丞 貙兀賳 丕賱乇丐賶 丕賱睾乇亘賷丞 丕賱鬲賷 鬲丿毓賷 兀賳賴丕 鬲丨賷胤 毓賱賲丕 亘"丕賱廿爻賱丕賲 " 貙賴賷 乇丐賶 丿賷賲丕噩賵噩賷丞 貙賱兀賳 賲氐胤賱丨 丕賱廿爻賱丕賲 賳賮爻賴 貙賱丕 賷毓賳賷 兀賷 卮卅 賮賷 丕賱賳賴丕賷丞 貙賴賳丕賰 鬲賳賵毓丕鬲 爻賷丕爻賷丞 賵噩睾乇丕賮賷丞 賵丕賯鬲氐丕丿賷丞賵丨囟丕乇賷丞 賲禺鬲賱賮丞 賱賱賲爻賱賲賷賳 貙賵鬲賵噩丿 丌賱丕賮 丕賱賳爻禺 賲賳 丕賱廿爻賱丕賲 貙賵賱丕 賷賲賰賳 賯亘賵賱 兀賳 賷賯賵賱 兀丨丿 丕賱亘丕丨孬賷賳 兀賳 "丕賱賲爻賱賲賷賳 亘胤毓亘賴賲 賰匕丕 賵賰匕丕 " 兀賵 兀賳 "丕賱廿爻賱丕賲 賰丿賷賳 賴賵 丿賷賳 廿乇賴丕亘賷 " 貙賵賷爻鬲睾乇亘 賲賳 丕賱賮噩賵丞 丕賱賲賵噩賵丿丞 亘賷賳 丕賱丿丕爻丕鬲 丕賱賲毓乇賮賷丞 丕賱鬲賮賰賷賰賷丞 賵丕賱賲丿丕乇爻 丕賱兀丿亘賷丞 貙賵亘賷賳 丕賱賰鬲丕亘丞 毓賳 丕賱廿爻賱丕賲 貙丕賱鬲賷 鬲亘丿賵 賮賷 賲賰丕賳 亘毓賷丿 毓賳 兀賷 賳賴噩 毓賱賲賷 賮賷 丕賱丿乇丕爻丞
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賱賲 賷睾賷乇 丕賱賰鬲丕亘 卮賷卅丕 賲賳 乇丐賷鬲賷 賮賷 丕賱賳賴丕賷丞
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賱賲 賷睾賷乇 丕賱賰鬲丕亘 卮賷卅丕 賲賳 乇丐賷鬲賷 賮賷 丕賱賳賴丕賷丞
November 21, 2023
my first book by Edward Said!!! i was very excited to read this and it did not disappoint. he's an excellent writer. you can tell he chooses every word with a lot of care, which made his flaming criticisms of Islamophobic writers, publications, etc all that much more enjoyable and instructive. i would not be able to show my face again if he had critiqued me like that.
good read but also extremely sad and heartwrenching. kept thinking the whole time about how this was written before 9/11 even happened :(
good read but also extremely sad and heartwrenching. kept thinking the whole time about how this was written before 9/11 even happened :(
April 12, 2017
This book did not really teach me anything new. It was all about western conspiracy stories, i would not presume that it's not happening, the thing is i've heard them so many times already. There are many explanations for what's going on in the world and i need to hear something more elaborate than just diabolizing a side or another. As much as i'm concerned, it was an okey read that illustrates some classic arab conclusions..
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