Part 5: Back to the Pilot.
By Michael Isenberg.
I began this series on Orientalism with the feud between Bernard Lewis and Edward Said. I’ve now come full circle and will wrap it up in the same vein.
Orientalism was a 1978 book by Professor Said, in which he argues that most Western scholarship on the Middle East is tainted: racist and in the service of the Armies of Imperialism. Among Western scholars, he singled out Mr. Lewis in particular. In a book chock full of attacks on the works of Orientalists, and even occasional praise for them, the attack on Lewis stands out as an attack on him personally, and an unusually bitter and abusive one at that:
Lewis is an interesting case to examine further because of his standing in the political world of the Anglo-American Middle Eastern Establishment is that of the learned Orientalist, and everything he writes is steeped in the “authority” of the field. Yet for at least a decade and a half his work in the main has been aggressively ideological, despite his various attempts at subtlety and irony. I mention his recent writing as a perfect exemplification [of an] Establishment Orientalist [whose work] purports to be objective, liberal scholarship, but is, in reality, very close to being propaganda against his subject material.
One would find this kind of procedure objectionable as political propaganda—which is what it is, of course—were it not accompanied by sermons on the objectivity, the fairness, the impartiality of a real historian, the implication always being that Muslims and Arabs cannot be objective but that Orientalists like Lewis writing about Muslims and Arabs are, by definition, by training, by the mere fact of their Westernness. This is the culmination of Orientalism.
To look for a conscious, fair, and explicit judgment by Lewis of the Islam he has treated as he has treated it is to look in vain.
What are these "aggressively ideological" works of Professor Lewis? This "political propaganda?" Professor Said objects to a series of articles, which I wrote about previously, in which Lewis argues that despite the apparent victory of secular, nationalist dictators in the Middle East, Islamic movements were a rising force, and “Though they have all, so far, been defeated, they have not yet spoken their last word.” In Orientalism, Said dismisses that as “a project to debunk, to whittle down, and to discredit the Arabs and Islam,” and “a charge intended by Lewis to explain to his latest public why it is that the Muslims (or Arabs) still will not settle down and accept Israeli hegemony over the Near East.” The role of Islam in the Arab world was certainly a topic over which reasonable people could disagree without either of them being guilty of trying to "discredit the Arabs." In any case, only a year after Orientalism was published, events in Iran would prove—in a tragic and spectacular fashion—that is was Lewis who was right.
Professor Said’s claim, that what this is really about is the Israeli/Palestinian conflict, tells us more about Said than about Lewis. As I noted in Part 1, Said concedes in his Introduction that the subject was personal, “not for me an exclusively academic matter.” Nowhere does he let his personal feelings get in the way of his scholarly objectivity more than when it comes to the Jewish State. While he maintains a certain amount of academic detachment through most of the book, the final chapter, covering modern scholars, is entirely distorted by his partisanship as a Palestinian. Bernard Lewis is pro-Zionist and therefore must be at the receiving end of ad hominem attacks. But Louis Massignon, who viewed Zionism as “bourgeois colonialism,” possesses “sheer genius” and “overwhelming intelligence.” Said is even willing to give him a pass for equating the East with the ancient and the West with the modern, usually one of Said's top complaints against Orientalists.
Lewis calls Said out on this. In a rebuttal, published in The New York Review of Books, “the culmination of Orientalism” argues that what really bothers Said and other critics about so called-Orientalists is not their view of history, but rather their view of current events:
“Orientalism” has been emptied of its previous content and given an entirely new one—that of unsympathetic or hostile treatment of Oriental peoples. For that matter, even the terms “unsympathetic” and “hostile” have been redefined to mean not supportive of currently fashionable creeds or causes.
Or as we would put it today, the real sin of “Orientalists” is that they aren’t politically correct.
As for his overall assessment of the Orientalism hypothesis, Mr. Lewis sums it up in one word: “Absurd.” He points out that everything that Professor Said had to say about Western scholars of the Middle East could equally apply to scholars of Ancient Greece, until “the very name of classicist must be transformed into a term of abuse.” As ludicrous as that may seem, “if for classicist we substitute ‘Orientalist,’ with the appropriate accompanying changes, this amusing fantasy becomes an alarming reality.”
Or as we would put it today, “Orientalism” is bulls—t.
Michael Isenberg drinks bourbon and writes novels. His latest book, The Thread of Reason, is a murder mystery that takes place in Baghdad in the year 1092, and tells the story of the conflict between science and shari’ah in medieval Islam. It is available on Amazon.com
Photo Credit(s): Haaretz, Bio.com