EcoCriticism

 Thinking Activity

Hello Readers !

      We have an online session on sitanshu Yashaschandra's poem and Ecocriticism' by Devang Nanavati. 

 One of the most persistent and controversial topics of contemporary politics is the issue of the environment. Global warming has demonstrated the devastating effects of the industrial revolution and the unfettered pursuit of capital expansion. The environment, and attendant topics such as ecofeminism, ecological imperialism, environmentalism,speciesism have all taken an increasingly prominent place in post-colonial thought because it has become clear that there is a direct connection between colonialist treatment of indigenous flora and fauna and treatment of colonized and otherwise dominated subjects and societies.The devastation of colonized place (and potentially of the planet) paved the way for the devastation of societies.Until now the destruction of the physical and human environments have become the same thing. (Introduction to the Second Edition: POST-COLONIAL STUDIES: The Key Concepts by Bill Ashcroft,Gareth Griffiths and Helen Tiffin. Routledge. 2007.)

# colonization of ecology by human being:

This animation by Steve Cutts explains in nutshell the encroachment and thus colonization of Ecology by Human Beings. The deconstructive hermeneutics of  helps us in developing the perspective necessary for both, the ecocriticism as well as postcolonial reading of relation between human and environment. 

#Reading Mass Media Imagery: Ecofeminism

* What do you understand by the theory of  'Ecocriticism'? 

* What is your understanding of       'Ecofeminism'? 

The theory of 'Ecocriticism'

     Ecocriticism is the study of literature and the environment from an interdisciplinary point of view, where literature scholars analyze texts that illustrate environmental concerns and examine the various ways  literature treats the subject of nature.

In simple words, "Ecocriticism is a study of the relationship between literature and physical environment."

#Ecofeminism:

              It is normal practice to associate female imagery wherever mass media deals with Nature. The mass media is all about popular, shallow and superficial human psychology. It deals with what is popular and at superficial shallow level of memory. At this conscious level of memory, people readily accepts imagery which are floating at upper surface of memory. That is the reason why nature is so easily and conveniently associated with female. Without any question, it is readily accepted by the people of all cultures. 

                      who will help us to critically examine this and similar mass media imagery where female is equated with nature.well let's quote Richard Kerridge at length to contextualize this hypothesis in proper theoretrical framework.

           " In 1974, an influential essay by sherry B.Ortner, 'Is Female to Male as Nature Is to Culture' ,sought to explain,in terms of structuralist anthropology, the presence in diverse cultures of the idea that women were subordinate to men. the underlying idea,ortner discover.is that woman is closer to nature.this helps to explain the acquiescence of women in their own subordination of nature. Beliefs that legitimate the oppression of women also legitimate environmental degradation. This is ecofeminism's key insight. Certain fundamental binary oppositions fit neatly over one another, creating the ideological basis for both sorts of harm:

                                        Male    |      Female

                                      Culture   |      Nature

                                   Reason     |      Emotion

                                     Mind      |       Body

    

                                         (Kerridge)   

she further her questioning by asking : Why Is Woman Seen as Closer to Nature ?

In her own words:

The discussion on following arguments is based on universal human and cultural values:

1) Woman's physiology seen as closer to nature.

2)Woman's social role seen as closer to nature.

3)Woman's psyche seen as closer to nature.

Feminist environmental justice campaigners, such as Vandana Shiva' points out also that women and children are disproportionately vulnerable to environmental hazards. This particular ad makes use of both mother and child.

Imaginary Homelands

 #Thinking Activity

⇨ Imaginary Homelands: Selected Essays: Salman Rushdie

Hello Readers!

   welcome to my blog. here i would like to write about some brief notes on all essays, which is prefered by Salman Rushdie, these all are part of the post colonial studies, so let's begin....

    Sir Ahmed Salman Rushdie (born 19 June 1947) is a British Indian novelist and essayist whose work, combining magical realism with historical fiction, is primarily concerned with the many connections, disruptions, and migrations between Eastern and Wester Civilizations, with much of his fiction being set on the Indian Subcontinent.

# Essays

  # Imaginary Homelands

# Attenborough's Gandhi

# Commonwealth Literature Does Not Exist

# New Empire Within Britain

# On Palestine

  # Imaginary Homelands:

The book ‘Imaginary Homelands’ is divided into six sections. They are.
1) Midnight’s children.
2) Politics of India and Pakistan.
3) Indo-Anglian literature.
4) Movie and Television.
5) Experience of migrants, -Indian migrants to Britain
6) Thatcher/ flout election –question of Palestine

# Imaginary Homelands

     “Writers in my position, exiles or emigrants or expatriates,” Rushdie says in this collection’s title essay, “are haunted by some sense of loss, some urge to reclaim, to look back, even at the risk of being mutated into pillars of salt.” Such a writer comes to understand, however, that “we will not be capable of reclaiming precisely the thing that was lost; that we will, in short, create fictions, not actual cities or villages, but invisible ones, imaginary homelands, India’s of the mind.” In his own fictions, Salman Rushdie has created just such imaginary homelands: India of the mind in Midnight’s Children, a Pakistan of the mind in Shame, an Islam, Bombay, and London of the mind in The Satanic Verses. While they are not precisely real, these imaginary homelands capture the essence of reality as seen through the eyes of characters who, like their author, face the challenge of straddling two cultures.

# Commonwealth Literature Doesn't Exist

  According to Rushdie, one of the rules, one of the ideas on which the edifice rests, is that literature is an expression of nationality. Literature is a general representation of cultural particularities  that is, literature varies from culture to culture, from one period to another. There is another element of literature that shocks the literary mind. A respectable literary piece, according to Rushdie must meet the demands of authenticity. Authenticity demands that sources, forms, style, language and symbol all derive from a supposedly homogenous and unbroken tradition.

There is where tragedy falls to the ground. What the term authenticity reveals, so much in the use inside the little world of Commonwealth literature would seem ridiculous outside this world. Now, the lexicon of Commonwealth literature (as it applies to the literary aspect of British colonialism) is an innovation. Literary critics often praise the achievements of Commonwealth literary figures, forgetting the most essential element of literature. Today, literary works are not mutually exclusive  in the sense that, they are simultaneously influenced by different cultures. In some Indian novels, both the form and style resemble that which Europeans used in the early 20th century. This is not an intentional event. Many of these writers are Western educated. As such, it is inevitable that their style would follow the Western model.

Commonwealth literature is therefore an unreliable face of historicity. It is neither founded on one form nor guided by an encompassing set of norms. Indeed, when one talks of Commonwealth literature, one needs to look beyond the borders of the nation-state  to the land of the West. In short, according to Rushdie, Commonwealth literature is an encompassing myth.

# New Empire Within Britain:

     In this essay Rushdie discuss the prime quandary of Britain is racism and the problem of immigrants among whites. How they suffers of racial issues. 

    " I want to suggest that racism is not a side-issue in contemporary Britain; that it's not a peripheral minority affair. I believe that Britain is undergoing a critical phase of its post-colonial period, and this crisis is not simply economic or political. It's a crisis of the whole culture, of the society's entire sense of itself. And racism is only the most clearly visible part of this crises, the tip of the kind of iceberg that sinks ship."

  The 'Racial differences' is the central focus of Rushdie in this essay. Black or Brown or Colored people suffered a lot when British colonies were established in different Asian countries. Their euro-centric mindsets put other into the periphery; which grounded on the racial differentiations; the way colour holds its place in cultural hierarchy with different terms and conditions or colour of skin decides the place of an individual in society. It also creates complex of inferiority in the mindsets of Negros, where the term 'Negritude' takesplace. Many renewed post-colonial writers tried to capture this situation in their master pieces. This was not only happening with colonized people it creates more troublesome situation when they immigrant from their land to Whites' land. 

A Tempest by Aime Cesaire

  

Thinking Activity

Hello Readers!

     welcome to my blog. here i would like write my understanding of the play 'A Tempest ' by Aime Cesaire which is deal by Expert speaker, Balaji Rangnathan in our department. This play we can widely discuss as a postcolonial study. so let's discuss...

# Brief Introduction of 'A Tempest' by Aime Cesaire

 Une Tempest is a 1969 play by Aime Cesaire. It is an adaption of Skakespeare's The Tempest from a postcolonial perspective. The play was first performed at the Festival d'Hammamet in tunisia under the direction of Jean-Marie Serreau. It later played in Avignon and Paris. Cesaire uses all of the characters from Shakespeare's version, but he specifies that Prospero is a white master, while Ariel is a mulatto and Caliban is a black slave. These characters are the focus of the play as Cesaire foregrounds issues of race,power, and decolonization.

# Post-colonial reading of The Tempest

    Post-colonial readings of The Tempest were inspired by the decolonisation movements of the 1960s and 1970s in Africa, the Caribbean and Latin America. Jyotsna Singh describes how these readings challenge more traditional interpretations of the play, questioning Prospero's ownership of the island and rethinking the role of Caliban

   Shakespeare was an export to the colonies of European literature and language as a part of their policy of cultural domination. On the other hand, it also enabled the colonized groups to revise and remake Shakespeare's works in ways which related to their own social conditions.

# Production of Aime Cesaire's Une Tempete

     Cesaire retelling of Shakespeare's The Tempest celebrates Caliban's verbal attacks on Prospero and questions the latter's claims to the island. Such identifications with Caliban and an accompanying unease about his alien language typify numerous Latin American and Caribbean responses to the play in the wake of decolonisation in the 1960s. 

# The Tempest as an allegory of European discovery and colonisation

  

     Given these changing responses to Shakespeare's The Tempest in the former 'Third World', it is not surprising that by the 1980s, Anglo-American readings of the play began to join in such interrogations of Prospero's rule and in empathy for Caliban. In doing so, post-colonial criticism in the West was somewhat belated in acknowledging the significance of the play's historical background.

# A Call for Freedom: Aime Cesaire's A Tempest

      A postcolonial adaption of Shakespeare's The Tempest, African poet Aime Cesaire's play A Tempest overtly conveys his anti-colonism, exploring the relationship between Prospero the colonier and his colonial subjects Caliban and Ariel from the perspective of the colonized. Comparing the characterization and the colonizer/colonized relationship in the two plays, this paper illustrates that Aime Cesire's A Tempest is a delivery of his ideas of Negritude, a call for freedom and a reflection of the ways to the gain the freedom.

        African poet Aime Cesaire's play A Tempest, a postcolonial adaption of Shakespeare's The Tempest, explores the relationship between Prospero the colonizer and hiscolonial subjectsCaliban and Ariel from the perspective of the colonized. Cesaire overtly voices his politic views in A Tempest. His conception of Negritude is still the essence of this play. Focusing on the colonizer/colonized relationship, this paper tries to illustrate towards colonization and delivers his ideas of Negritude through Caliban and Ariel. Therefore, A Tempest is Cesaire's call for freedom and his ponderings on feasible ways laying ahead, which are interwoven in Caliban and Ariel's struggle for freedom.

Black Skin White Masks

 Thinking Activity

Hello Readers !

  Welcome to my blog, here i am going refer about one book "Black Skin White Masks" by Frantz Fanon ,this is also a part of  our M.A. Syllabus of Postcolonial Literature, and for more understanding we have an expert lecture of Pro.Balaji Rangnathan From Gandhinagar. so here i would like to mention some key points or my understanding about this book.

# Frantz Fanon

 

   Frantz Omar Fanon , also known as Ibrahim Frantz Fanon, was a Frencg West Indian psychiatrist and political philosopher from the French colony of martinique. His works have become influencial in the fields of post-colonial studies of post-colonial studies, critical theory and Marxism.

# Black Skin, White Masks :

     Black Skin, White Masks is a 1952 book by Frantz Fanon, a psychiatrist and intellectual from Martinique. The book is written in the style of auto-theory, in which Fanon shares his own experiences while presenting a historical critique of the effects of racism and dehumanization, on the human psyche. There isa double process that is economic and internalized through the epidermalization of inferiority. The violent overtones in Fanon can be broken down into two categories: The violence of the colonizer through annihilation of body, psyche, culture, along with the demarcation of space. And secondly the violence of the colonized as an attempt to retrieve dignity, sense of self, and history through anti-colonial struggle.

 This book is divided into eight chapter:

Chapter 1 : “The Black Man and Language”

Chapter 2 : “The Woman of Colour and the White Man”

Chapter 3 : “The Man of Colour and the White Woman”

Chapter 4 : “The So-Called Dependency Complex of the Colonized”

Chapter 5 : “The Lived Experience of the Black Man”

Chapter 6 : “The Black Man and Psychopathology”

Chapter 7 : “The Black Man and Recognition”

Chapter 8 : “By Way of Conclusion”

Fanon grew up in Martinque, an island in the Caribbean ruled by France. The capital of France, Paris, was the metropole, the centre of the empire. They all spoke in perfect French, But most black people in Martinique did not: they spoke creole,a dialect of French noted for its swallowed's. here they saw french.

we can see that how this white and Black are portrayed in literature in different ways. we can find out the controversy of Black and White. here christianity- Whiteness portrays as googness, while Jew - Black portrayed as Evil. here reader can find out the conflict between christian v/s Jew. At some extent writer has described christianity as a superior and dark side of christianity has been presented. He portrayed Jew in a negative connotation.

Black Skin White Mask is a sociological study of the psychology of racism and dehumanizatin inherent to colonial domination. Fanon describes that Black people experience in the White world Fanon tails about, self-perception of the Black Subject who has lost his native cultural origin, and embraced the culture of the Mother Country. He also talks about the inferiority complex in the mind of the Black subject.

The very first chapter deals with the language of White people is in centre, and Language of Black people is in periphery. Black people have to learn the language of White people. Language construct the idea of Civilized or uncivilized. If you do not learn the white man's language perfectly, you are unintelligent. Yet if you do learn it perfectly, you have washed your brain in their universe of racist ideas. That if a black person does not learn the White man's language perfectly, he is unintelligent. Yet if he does tern it perfectly, he has washed his brain in the world of racial Ideology. It shows that language of White people is in power position and language of Black people has lesser importance.

In the second chapter has show the idea of blackness, the mind set of people is like this " I loved him because he had blue eyes, blond hair, and a light skin", The Mulato, a kind of a race which is not black and white.

The effect of white people also touched to the society. Black Woman also wished the White Skin which White woman has. How desire of "WHITENESS" is more in the Black woman. The colonized women look down on their own. Race and deep down want to be white.

In the third chapter Fanon talks about the condition of Block men. He says that these men want to be white too. That people of color have a deep desire for white rule, so those who oppose it to do not have a secure sense of self that they have a chip on their shoulder.

In the forth chapter writer argues against Fanon's view that people of color have a deep desire for white rule, that those who oppose it to do not have a secure sense of self that they have a chip on their shoulder. From this chapter, here it's clearly shows that, Uppity Negroes and white saviors all come from the need of white people to feel that their power in society is good and not racist.

In the fifth chapter, Fanon argues about his own fact of Blackness and his struggle he endured such the psychologically alientaly effects of colonialism and racism. Fanon was a Martinican psychiatrist but in the White society, " He is seen not as Dr. Fanon but as Black Fanon man" . In this racist society, Fanon argues, Black people "experience being through others".

In sixth chapter writer ask question to reader that, Why should peoplefear black? Question asked here. Part it has to do with white men's pepressed homosexuality and their strange hang-ups about black men's penises. more generally, black men are viewed as a body, which makes them seem like mindless, violent sexual, animal beings. Add to that all the bad meanings that the word "black" had even before Europeans set foot in black Africa.

In the very last of his work, Fanon applies Hegel's Master- slave dialectic. The 'Hegelian dialectic' offers, Fanon argues, an explanation of what distinguishes "human reality" from "natural reality".

Thank you.....

Thiong'o Tharoor and Films on Colonial History

 Thinking Activity

Hello Readers!

     Welcome to my blog, here i would like to write my understanding in Shashi Tharoor's book An Era of Darkness and some critique on both the films with reference to postcolonial insights. and also some summarise view points on Ngugi Wa Thiong's views in 'Introdution: Towards the Universal Language of Struggle' - from 'Decolonising the Mind: The Politics of Language in African Literature'.

 # Shashi Tharoor

     Shashi Tharoor is an Indian politician, writer and former international diplomat who has been serving as Member of Parliament, Lok Sabha from Thiruvananthapuram, Kerala, since 2009. He was formerly Under- Secretary General of the United Nations and contested for the post of Secretary-General in 2006.

# Shashi tharoor and Dark Era of Inglorious Empire:

  Inglorious Empire: What the British Did to India, first published in India as An Era of Darkness: The British Empire in India, is a work of non-fiction by Shashi Tharoor, an Indian politician and diplomat, on the effects of British colonialism on India. The book has won widespread acclaim and won Tharoor the 2019 Sahitya Akademi Award and the 2017 Ramnath Goenka in Journalism Award. 

   If we discuss the key argument of this book then in this book, there are several things that make the book extraordinary. For one, it is not constructed as a chronological account of imperialism as it unfolded in India. Instead, its sections are crafted around specific themes - the utter amorality of the East Indian Company in its conduct in India, and how the rule by the first-ever MNC completely haemorrhaged Indian Wealth, ruined indigenous knowhow and increased rural poverty; the myth of the British crafting political unity and creating the idea of India as it were; the peculiar construct of British-Indian laws. 

     There is another point is that in An Era of Darkness renders yeoman's service to the entire subject of India's colonial encounters by comprehensively rubbishing most of the arguments paraded in favour of the British Raj by diverse quarters and putting them down. 

   Finally - and most important - Tharoor has provided a context to understanding many of the troubles that underpin discourse in contemporary India, by providing an unflinching account of "divide et imperative", the policy of divide and rule that was so successfully implemented by the British in India in furtherance of the colonial project. 

# Some critical points of both the films with reference to postcolonial insights:

The Black Prince 

      It's a 2017 international historical drama film directed by Kavi Raz and featuring the acting debut of Satinder Sartaaj. It tells the story of Duleep Singh, the last Maharajah of the Sikh Empire and the Punjab area, and his relationship with Queen Victoria.

The story revolves around the young prince as he attempts both to regain his throne and reconcile himself with the two cultures of his Indian birth and British education. 

Victoria & Abdul 

is a 2017 British biographical drama film directed by Stephen Frears and written by Lee Hall. The film is based on the book of same name by Shrabani Basu, about the real-life relationship between Queen Victoria of the United Kingdom and her Indian Muslim servant Abdul Karim. It stars Judi Dench, Ali Fazal, Michael Gambon, Eddie Izzard, Tim Pigott-Smith and Adeel Akhtar.

# Ngugi Wa Thiong'o's views in 'Introduction: Towards The Universal Language of struggle' - from 'Decolonising the Mind: The Politics of Language in African Literature'. 

      

      The language of African literature cnnot be discussed meaningfully outside the context of those social forces which have made it both an issue demanding our attention and a problem calling for a resolution.

     In other words, imperialism continues to control the economy, politics, and cultures of Africa. Usher a new era of true communal self-regulation and self-determination. The choice of language and the use to which language is put is central to a people's definition of themselves in relation to their natural and social envionment.

  Language carries culture, and culture, and culture carries, particularly through orature and literature, the entire body of values by which we come to perceive ourselves and our place in the world. Language is thus insepareble from ourselves as a community of human being with a specific form and character, a specific history, a specific relationship to the world. 

Colonialism,Imperialism,Postcolonialiism, Globalization, Environmental studies:

 #Thinking Activity

   Then & Now

Hello Readers! 

        Welcome to my blog. Here is my blog based on the the study of  Colonialism/ Postcolonialism by Ania Loomba. So I would like mention some key points or brief summary of this book.

  Colonialism/Postcolonialism is a comprehensive yet accessible guide to the historical, theoretical and political dimensions of colonial and postcolonial studies. 

  This book covered various topics include globalization, new grassroots movements, the environmental crisis, and the relationship between Marxism and postcolonial studies. Loomba also discusses how ongoing struggles such as those of indigenous people, and the enclosure of the Commons in different parts of the world shed light on the long histories of colonialism. 

# Ania Loomba#

  Ania Loomba is Catherine Bryson Professor of English at the University of Pennsylvania, USA. 

# Introduction :

      In the very introductory part of the book she refers about how she wrote this book as a teacher in India who felt that the issues that were being raised by the field merited both serious study and a refiguring. 

       To offer an alternative map of postcolonial studies, this book shows anti-colonial intellectual and activists as they drew upon, but also expanded and critiqued, Marxist and other radical Western philosophies and challenged dominant ideas of humanity, history and identity. It shows how their insights intersected with particular developments in philosophy, linguistics, sociology, history, feminism, race studies and cultural studies, and argues that these intersections generated new types of inquiries into the colonial past, a new focus on anti-colonial resistance, and a new analysis of the dynamics of recently decolonized  states. 

  The book is divided into three main chapters, and a new conclusion. The first chapter discusses the different meanings of terms such as colonialism, imperialism and postcolonialism, and the controversies surrounding them. The second chapter considers the complexities of colonial and postcolonial subjects and identities. How does the colonial encounter restructure ideologies of racial, cultural, class and sexual difference? In the third chapter, processes of decolonization, resistance, and the problems of recovering the viewpoint of colonised subjects from a 'postcolonial' perspective are examined. 

# SITUATING COLONIAL AND POSTCOLONIAL STUDIES :

DEFINING THE TERMS: COLONIALISM, IMPERIALISM, NEO-COLONIALISM, POSTCOLONIALISM

   Colonialism and imperialism are often used interchangeably. The word colonialism, according to the Oxford English Dictionary, comes from the Roman 'colonia' which meant 'farm' or 'settlement', and referred to Romans who settled in other lands but still retained their citizenship. 

    Evacuates the word 'colonialism' of any implication of an encounter between peoples, or of conquest and domination. There is no hint that 'new locality' may not be so 'new' and that the process of 'forming a community' might be somewhat unfair. In The Tempest, for example, Shakespeare's single major addition to the story he found in certain pamphlets about a shipwreck in the Bermudas was to make the island inhabited before Prospero's arrival. That single addition tuned the romance into an allegory of the colonial encounter. 

   So colonialism can be defined as the conquest and control of other people's land and goods. But colonialism in this sense did not begin with the expansion of various European powers into Asia, Africa or the Americas from the sixteenth century onwards; it has been a recurrent and widespread feature of human history. The flow of profits and people involvedsettlement and plantation as in the Americas, 'travel as in India, and enormous global shifts of populations. Both the colonised and the colonisers moved: the former not only as slaves but also as indentured labourers, domestic servants, travellers and traders, and the colonial masters as administrators, soldiers, merchants, settlers, travellers, writers, teachers and scientists. 

     Settler colonialism varied even more enormously- it could entail colonisers moving in large numbers, subjugating - the native populations and mixing with them, creating a complex racial hierarchy, as the Spanish and the Portuguese did in Latin America, the Philippines and Goa. In other cases, the settlers did not officially mix with the native populations, but settler colonialism could entail the decimation. 

   In the early twentieth century, V. I. Lenin and Karl Kautsky gave a new meaning to the word 'imperialism' by linking it to a particular stage of the development of capitalism. The colonies lacked capital but were abundant in labour and human resources. Therefore it needed to move out and subordinate non-industrialised countries to sustain its own growth. It is this Leninist definition that allows some people to argue that capitalism is the distinguishing feature between colonialism and imperialism. 

     The different understandings of colonialism and imperialism complicate the meanings of the term 'postcolonial', a term that is the subject of an ongoing debate. These differences are highlighted by a production of Shakespeare's Othello by the South African actress Janet suzman. 

Orientalism by Edward Said

 Hello readers! 

      This blog is a part of my classroom activity in which students have to write on the interview of Edward Said about Orientalism. And gave the summary view of what they have to understand. 

On 'Orientalism': Edward Said

Executive Producer & Director: Sut Jhally

Producer & Editor: Sanjay Talreja

Assistant Editor: Jeremy Smith

Featuring an interview with Edward Said Professor, Columbia University and author of

Orientalism

Introduced by Sut Jhally University of Massachusetts-Amherst

Source: http://www.mediaed.org/

Video recording of the Interview of Edward Said on 'Orientalism'

Transcript of the interview of Edward Said on Orientalism (Click here to read transcript) 

#What is Orientalism:

       "Orientalism" is a way of seeing that imagines emphasizes, exaggerates and distorts differences of Arab peoples and cultures as compared to that of Europe and the U. S. It often involves seeing Arab culture as exotic, backward, uncivilized, and at times dangerous. Edward w. Said in his groundbreaking book, Orientalism, defined it as the acceptance in the West of " The basic distinction between East and West as the starting point for elaborate theories, epics, novels, Social descriptions, and political accounts concerning the Orient, its people, customers, 'mind's, destiny and so on.

 

#Orientalism

        He said that, his interest in Orientalism began for two reasons, one it was an immediate thing, that is to say, the Arab Israeli war of 1973, and how the Arab are considered as cowardly and they don't know how to fight and they are always going to be beaten because they are not modern. 

    And the second, one, which has a much longer history in my own life was the constant sort of disparity. Novelists who wrote about the Orient like Disraeli Flaubert. 

# THE REPERTORT OF ORIENTALISM

   He said that, if anybody wished to talk about or read about India or Egypt or Syria, there would be very little chance for that person to simply address the subject, as we like to think in a kind of free and creative way. A great deal of writing had gone before and this writing was an organized form of writing, like an organized science. What l've called Orientalism. 

   He also take one reference of French poet, Gerard de Nerval who went on a voyage to the Orient, as he called it, and I was reading this book of his travels in Syria and to the Orient. On the theory that the Orientals are all the same no matter where you find them, whether it's in India, or Syria, or in Egypt, it's basically the same assets. 

#ORIANTALISM & EMPIRE

         There was a kind of break that occurred kind of after Napoleon came to Egypt in 1798. He said that I think it's the first really modern imperial expedition. So he invades the place but he doesn't invade it the way the Spaniards invaded the New World, looking for loot. And produce a kind of scientific survey of Egypt, which was designed, not for the Egyptian, but for the European. 

#AMERICAN ORIENTALISM

    The differences between different kinds of Orientalisms are in effect the differences between different experiences of what is called the Orient. That means the difference between Britain and France on the one hand and the United States on the other, is that Britain and France had colonies in the Orient. 

He also said that, difference between British and French Orientalism on the one hand and the American experience of the Orient on the other is that the American one is much more indirect, much more based on abstractions. 

#ORIENTALISM TODAY - The Demonization of Islam in the New and Popular Culture

  He prefer his third book 'Covering Islam' a kind of triogy in his talk of interview. And Covering Islam was an account of the coverage of Islam in the popular media. Immediately occasioned by the Iranian Revolution, which described itself as you recall, as an Islamic revolution. He found to my horror and surprise, that during those sixteen or seventeen years with a large number of events in the Islamic world taking place. 

  he also prefer about the Oklahoma City bombing, that this was a Christian fundamentalist. But the Islamic Jihad come to America and you had these scenes of the most irresponsible journalism. growing up in the Middle East in Palestine,in Cairo used to delight in films on the Arabian Nights, you know done by Hollywood producers. It's the situation in the popular media is that basically Muslims are really two things, one, they are villains and fanatics.

#Israel-Palestine issue

In this interveiw, Edward Said, time and again, refers to Palestine issue. For better understanding of Israel-Palestine issue, watch videos: