202 ORIENT ALISM writing are never free, but are limited in their imagery, assumptions, and intentions; and finally, that the advances made by a “science” like Orientalism in its academic form are less objectively true than we often like to think. In short, my study hitherto has tried to describe the economy that makes Orientalism a coherent subject matter, even while allowing that as an idea, concept, or image the word Orient has a considerable and interesting cultural resonance in the West. I realize that such assumptions are not without their controversial side. Most of us assume in a general way that learning and scholarship move forward; they get better, we feel, as time passes and as more information is accumulated, methods are refined, and later generations of scholars improve upon earlier ones. In addition, we entertain a mythology of creation, in which it is believed that artistic genius, an original talent, or a powerful intellect can leap beyond the confines of its own time and place in order to put before the world a new work, It would be pointless to deny that such ideas as these carry some truth. Nevertheless the possibilities for work present in the culture to a great and original mind are never unlimited, just as it is also true that a great talent has a very healthy respect for what others have done before it and for what the field already contains. The work of predecessors, the institutional life of a scholarly field, the collective nature of any learned enterprise: these, to say nothing of economic and social circumstances, tend to diminish the effects of the individual scholar’s production. A field like Orientalism has a cumulative and corporate identity, one that is particularly strong given its associations with traditional learning (the classics, the Bible, philology), public institutions (governments, trading companies, geographical societies, universities), and generically determined writing (travel books, books of exploration, fantasy, exotic description). The result for Orientalism has been a sort of consensus: certain things, certain types of statement, certain types of work have seemed for the Orientalist correct. He has built his work and research upon them, and they in turn have pressed hard upon new writers and scholars. Orientalism can thus be regarded as a manner of regularized (or Orientalized ) writing, vision, and study, dominated by imperatives, perspectives, and ideological biases ostensibly suited to the Orient. The Orient is taught, researched, administered, and pronounced upon in certain discrete ways. The Orient that appears in Orientalism, then, is a system of

Orientalism Now 203 Tepresentations framed by a whole set of forces that brought the Orient into Western learning, Western consciousness, and later, Western empire. If this definition of Orientalism seems more political than not, that is simply because I think Orientalism was itself a product of certain political forces and activities. Orientalism is a school of interpretation whose material happens to be the Orient, its civilizations, peoples, and localities. It objective discoveries—the work of innumerable devoted scholars who edited texts and translated them, codified grammars, wrote dictionaries, reconstructed dead epochs, produced positivistically verifiable learning—are and always have been conditioned by the fact that its truths, like any truths delivered by language, are embodied in language, and whatis the truth of language, Nietzsche once said, but a mobile army of metaphors, metonyms, and anthropomorphisms ---in short, a sum of human relations, which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are.) Perhaps such a view as Nietzsche’s will stfike us as too nihilistic, but at least it will draw attention to the fact that so far as it existed in the West’s awareness, the Orient was a word which later accrued to it a wide field of meanings, associations, and connotations, and that these did not necessarily refer to the real Orient but to the field surrounding the word. “Thus Orientalism is not only a positive doctrine about the Orient that exists at any one time in the West; it is also an influentia! academic tradition (when one refers to an academic specialist who is called an Orientalist), as well as an area of concern defined by travelers, commercial enterprises, governments, military expeditions, readers of novels and accounts of exotic adventure, natural historians, and pilgrims to whom the Orient is a specific kind of knowledge about specific places, peoples, and civilizations. For the Orient idioms became frequent, and these idioms took firm hold in European discourse. Beneath the idioms there was a layer of doctrine about the Orient; this doctrine was fashioned out of the experiences of many Europeans, all of them converging upon such essential aspects of the Orient as the Oriental character, Oriental despotism, Oriental sensuality, and the like. For any European during the nineteenth century—and I think one