26 ORIENTALISM Islamic Orient has had to be the center of attention. Whether what I have achieved is the inventory prescribed by Gramsci is not for me to judge, although J have felt it important to be conscious of trying to produce one. Along the way, as severely and as rationally as I have been able, I have tried to maintain a critical consciousness, as well as employing those instruments of historical, humanistic, and cultural research of which my education has made me the fortunate beneficiary. In none of that, however, have I ever lost hold of the cultural reality of, the personal involvement in having been constituted as, “an Oriental.” The historical circumstances making such a study possible are fairly complex, and I can only list them schematically here. Anyone resident in the West since the 1950s, particularly in the United States, will have lived through an era of extraordinary turbulence in the relations of East and West. No one will have failed to note how “East” has always signified danger and threat during this period, even as it has meant the traditional Orient as well as Russia. In the universities a growing establishment of area-studies programs and institutes has made the scholarly study of the Orient a branch of national policy. Public affairs in this country include a healthy interest in the Orient, as much for its strategic and economic importance as for its traditional exoticism. If the world has become immediately accessible to a Western citizen living in the electronic -age, the Orient too has drawn nearer to him, and is now less a myth perhaps than a place crisscrossed by Western, especially American, interests. One aspect of the electronic, post is that there has been a reinforcement of the stereotypes by which the Orient is viewed. Tefevision, the films, and all the media’s resources have forced information into more and more standardized molds. So far as the Orient is concerned, standardization and cultural stereotyping have intensified the hold of the nineteenth-century academic and imaginative demonology of “the mysterious Orient.” This is nowhere more true than in the ways by which the Near East is grasped. Three things have contributed to making-even_the simplest perception of the Arabs and Islam into a highly: politicized, almost_raucous matter: one, the history of popular ant}-Arab and anti-Islamic rejudice in th st, which is immediately re din the hi of Orientalism; two, the struggle between th an li Zionism, and its effects upon American Jews as the liberal d_the population at €:

Introduction 27 total absence of any cultural position making it possible either to identify with or dispassionately to discuss the Arabs or Tslam. 1 urthermore, it hardly needs saying that because the Middle East is now so identified with Great Power politics, oil economics, and the simple-minded dichotomy of freedom-loving, democratic Israel and evil, totalitarian, and terroristic Arabs, the chances of anything like a clear view of what one talks about in talking about the Near East are depressingly small. My own experiences of these matters are in part what made me write this book. The life of an Arab Palestinian in the West, particularly in America, is disheartening. There exists here an almost unanimous consensus that politically he does not exist, and when it is allowed that he does, it is either as a nuisance or as an Oriental. The web of racism, cultural stereotypes, political imperialism, dehumanizing ideology holding in the Arab or the Muslim is very strong indeed, and it is this web which every Palestinian has come to feel as his uniquely punishing destiny. It has made matters worse for him to remark that no person academically involved with the Near East—no Orientalist, that is—has ever } im the United States culturally and politically identified himself yaa wholeheartedly with the Arabs; certainly there have been identifications on some level, but they have never taken an “acceptable” form as has liberal American identification with Zionism, and all too frequently they have been radically flawed by their association either with discredited political and economic interests (oilcompany and State Department Arabists, for example) or with religion. The nexus of knowledge and power creating “the Oriental” and in_a sense obliterating him as a human being is therefore not for 4 of Orientalism. Too often literature and culture are presumed to be politically, even historically innocent; it has regularly seemed otherwise to me, and certainly my study of Orientalism has convinced me (and I hope will convince my literary colleagues) that society and literary culture can only be understood and studied together. In addition, and by an almost inescapable togic, I have found myself writing the history of a strange, secret sharer of Western anti-Semitism. That anti-Semitism and, as I have discussed