Edward W. Said

Why then should we give credit to humanism? And what is humanism according to Said? It is not reckless to maintain that the recovery and the refounding of humanism in Said’s literary and cultural criticism tout court are inconceivable without the rediscovery of Erich Auerbach, especially in relation to his life as a refugee while writing Mimesis. One should in fact remember that Auerbach escaped from Germany during the Nazi regime: he went to Turkey in 1936 and then he left for the United States in 1947, where he died in 1957. Auerbach has been read as one of the greatest representatives of the highest phase of Eurocentric literary criticism, just like Ernst Robert Curtius, T.S. Eliot, or Leo Spitzer; yet Said turns Auerbach into the key that may open a deep revision of humanism’s limits, in order to lead it into the new millennium.

Recollecting my encounter with Edward Said.

“Edward Said & the Dragonfly: H. Masud Taj Remembers An Encounter” The Beacon Webzine, Ashoak Upadhyay, Tidewater Learning Foundation,June 21, 2022 https://www.thebeacon.in/2022/06/21/edward-said-the-dragonfly-h-masud-taj-remembers-an-encounter/

Note: The reader is encouraged to visit the original publication in the citation above; it features The Beacon’s Mission Statement along with book adverts in the second column (left blank in the upload).

Arab World English Journal (AWEJ) Special Issue on Literature No.3 October, 2015     


Team of this issue

Guest Editor
Mohamed BENZIDAN

Professor of English at Department of English, Faculty of Letters
Benmsik, Casablanca, Morocco


ACKNOWLEDGEMENT
I would like to thank all those who contributed to this volume as reviewers of papers.  Without their help and dedication, this volume would have not come to the surface.  Among those who contributed were the following:

Prof. Ebtisam Ali Sadiq
Department of English, King Saud University, Riyadh, Saudi Arabia
Prof. Dr. Hamdi Hameed Al-Douri
Tikrit University, Iraq
Dr. Malika BOUHADIBA,
Translation Institute, Oran University, Algeria.

Dr. Shadi Saleh Neimneh,
Department of English, The Hashemite University Zarqa-Jordan

Dr. Kinana Hamam,
Teaching Affiliate, Dept. of Culture, Film, and Media School of Cultures, Languages, and Area Studies, The University of Nottingham, United Kingdom

Dr Mashhoor Abdu Al-Moghales
Department of English, Faculty of Science and Arts, University of Bisha, Saudi Arabia

Dr. Rania Khalil 
English Department , The British University in Egypt (BUE), Cairo, Egypt

Dr. Yousef Awad
Department of English Language and Literature, Faculty of Foreign Languages, University of Jordan, Amman, Jordan

Dr. Abeer Refky
College of Language and Communication (CLC)
Arab Academy for Science, Technology and Maritime Transport (AASTMT),, Egypt.

Dr. Isam  M Shihada
Department of English, Al Aqsa University, Gaza City, Palestine

Dr. Elmouhtarim Said 
Ezzrektouni High School, Beni-Mellal Délegation, Morocco
Dr. Neema GHENIM
Faculty of Foreign Languages, Department of Anglo-Saxon Languages, University of Mohamed Ben Ahmed, Oran 2,

Dr. Husam Abuaisha
Department of Languages, College of Humanities and Educational Sciences, Palestine Polytechnic University, Hebron, Palestine

"Clearly, this is the most comprehensive analysis of Edward Said's work yet compiled, a collection that will open up the full range of Said's impact on the humanities. The book combines a range of investigation with new insights into his work."            Bill Ashcroft

Este sigue siendo uno de los libros que he escrito cuya lectura más me satisface  aunque la situación que el texto refleja sea la más sombría para nuestra disciplina. En él planteo, en efecto, el fenómeno del surgimiento de los estudios culturales en Inglaterra, su paulatina institucionalización, sus sucesivos giros hacia la semiología y la deconstrucción, su traslado a los Estados Unidos, su consecuente consagración en América Latina, su progresivo viraje hacia la derecha política y su sorprendente improductividad metodológica.

El desarrollo del libro se atiene al siguiente esquema:

0. Definiciones: ¿Qué son o qué han llegado a ser los estudios culturales en la actualidad?

1. Genealogías: ¿Cómo es es la demografía de los estudios culturales? ¿Hay abundancia de textos de re­ferencia, o más bien una proliferación de artículos breves y unos pocos proyectos de cierta envergadura?

2. Estudios Culturales y disciplinariedad: ¿Constituyen los estudios culturales una antidisciplina libre, o reproducen los cánones disciplinares de la ciencia normal? ¿Han cumplido los estudios culturales su promesa de apertura, o buscan instaurar alguna clase de ortodoxia?

3. Teorías y métodos: ¿Ha habido algún asomo de creación teórica en el interior de los estudios culturales, o viven ellos de la depredación de metodologías ocasionales tomadas de las tradiciones científicas de las que ellos reniegan?

4. Estudios Culturales y Posmodernismo: ¿Son realmente los estudios culturales una superación del posmodernismo, o representan en cambio su fase tardía? ¿Ha habido cambio o crecimiento en lo que va del posmodernismo a los estudios culturales, o se trata siempre de la repetición de los mismos argumentos?

5. El proyecto fundacional: ¿Es recuperable el proyecto inicial de los estudios culturales, o carece de una entidad teórica claramente expuesta, susceptible de impulsar proyectos nuevos?

6. Política y ciencia: ¿Es la crítica que articula a los estudios culturales de orden político, o más bien la iz­quier­da política y la prác­tica científica son los verdaderos contendientes?

7. Estudios Culturales y Antropología: ¿Qué consecuencias disciplinares tiene la definición de un campo de estudios culturales separado de la antropología?

8. Estudios Culturales y crítica: La reacción crítica contra los estudios culturales ¿dará algún resultado, o es ya dema­siado tarde?

Desde sus mejores momentos, los estudios culturales han experimentado una prolongada pero indudable declinación. Los textos fundamentales de las últimas bogas teóricas (el perspectivismo, el giro ontológico, el decolonialismo) ya no le dedican un solo renglón. La gente más joven ignora que alguna vez los estudios culturales se hayan pensado como la forma de recambio que presenciaría o llevaría adelante la muerte de la antropología.

L’attentat du 11 septembre 2001 aux États-Unis, l’attentat contre Charlie Hebdo à Paris, l’interdiction du port du voile intégral en France, le débat sur la construction des mosquées en France... Autant d’exemples qui illustrent l’idée selon laquelle l’Islam est devenu un topos des médias, rarement traité de manière positive.
Pourtant, l’Islam est à présent la deuxième religion de France, qui est souvent considérée comme une religion avec un statut à part. Cette position délicate de l’Islam, celle d’une religion « étrangère » à l’intérieur de la société française, constitue l’enjeu interculturel de ce mémoire. Nous rejetons l’idée essentialiste selon laquelle les cultures et les identités sont délimitées par les frontières d’un pays. Ce rejet initial nous permet d’établir une recherche sur l’enjeu interculturel des discours médiatiques dans la société française. Nous établirons des rapports avec l’Orientalisme d’Edward Saïd3, qui analyse les discours dominants de l’Occident sur l’Orient « exotique », et avec Peau noire, masques blancs, l’essai de Franz Fanon.
La connaissance par le public des événements comme l’attentat du 11 septembre 2001 vient en grande partie des médias de masse, par exemple des journaux, de l’Internet et de la télévision.
La position de l’Islam en France, la communication interculturelle et les représentations par les quotidiens formulent la question de recherche suivante :
Comment est caractérisée la représentation de l’Islam dans la presse écrite française depuis les attentats contre Charlie Hebdo ?
Afin de répondre à cette question, dont nous savons trop bien la difficulté, nous avons choisi d’examiner les journaux nationaux quotidiens La Croix, Le Figaro et l’Humanité. Notre objectif est d’étudier les éventuelles correspondances ou différences de représentation de l’Islam.
Dans cette recherche nous combinons des méthodes des études culturelles et de l’analyse du discours. Ceci nous permet d’élaborer une sorte de méthodologie mixte appliquée à un vaste corpus – qui plus est médiatique. De cette façon, bien que modeste, la perspective est à la fois historique et sociologique.

Contemporary approaches to integrating "self" and the "other"—such as multiculturalism, cultural diversity, race relations, inclusiveness strategies, or identity politics—are flawed from the perspective of traditional thought. At their core, modernist ideologies are inimical to and destructive of all human diversity. The new face of antipathy to pluralism is becoming more deceptive as it grows less focused on respecting diversity and more on promoting ideological uniformity and the erection of a global monoculture. This essay argues that it is from a metaphysical perspective that human diversity can be fully understood and can seek to reconcile the dichotomy of "self" and the "other".

Ponencia presentada en las VI Jornadas de Investigación en Humanidades que forma parte del Volumen 12: Humanismo y colonialismo: debates en torno a la cultura, la crítica y la literatura europeas del siglo XVI (editado por Sandro Abate, Ximena Picallo y Mariela Rigano) de las actas de las VI Jornadas de Investigación en Humanidades: Homenaje a Cecilia Borel, que se desarrollaron en la ciudad de Bahía Blanca durante noviembre/diciembre de 2015. La ponencia propone  pensar la colonización como un proceso que implica también la violencia epistémica, en consecuencia se detiene en las particularidades el discurso colonial de la crítica literaria: sus modos de leer. Es decir, analiza los modos en que este saber académico se convirtió en un instrumento al servicio del poder colonial. Para ello, se enfoca en los análisis de Edward Said en torno a la persistencia de la colonialidad en las prácticas discursivas de la crítica literaria, fundamentamente en sus trabajos Cultura e imperialismo y El mundo, el texto y el crítico. En estos textos, Edward Said no sólo advierte que el colonialismo subyace a los hábitos y prácticas de lectura sistematizados y canonizados por la crítica literaria, sino que también deconstruye ese entramado preguntándose por una de las categorías más controversiales de la crítica literaria: el clásico, aquel que constituye el canon. Para ello, refuta la tradición eurocéntrica -literaria y crítica- y revisa las categorías conceptuales que conforman los modelos de lectura que han caracterizado a la cultura occidental.

The Routledge Companion to Humanism and Literature provides readers with a comprehensive reassessment of the value of humanism in an intellectual landscape. Offering contributions by leading international scholars, this volume seeks to define literature as a core expressive form and an essential constitutive element of newly reformulated understandings of humanism. While the value of humanism has recently been dominated by anti-humanist and posthumanist perspectives which focused on the flaws and exclusions of previous definitions of humanism, this volume examines the human problems, dilemmas, fears, and aspirations expressed in literature, as a fundamentally humanist art form and activity. Divided into three overarching categories, this companion will explore the histories, developments, debates, and contestations of humanism in literature, and deliver fresh definitions of "the new humanism" for the humanities. This focus aims to transcend the boundaries of a world in which human life is all too often defined in terms of restrictions-political, economic, theological, intellectual-and lived in terms of obedience, conformity, isolation, and fear. The Routledge Companion to Humanism and Literature will provide invaluable support to humanities students and scholars alike seeking to navigate the relevance and resilience of humanism across world cultures and literatures.

This thesis explores the literary, cultural and psychological landscape of the “the other”, as the phenomenon has prevailed throughout human history, in varying forms and functions. Employing postcolonial theories (emphasizing the writings of Edward Said, Frantz Fanon and Homi Bhabha) alongside works of fiction, the thesis seeks to explore four
instances of stereotyping.
Focusing my efforts on the powers which enable the concept, I attempt to prove the validity of a hypothesis, wherein the concept of “othering” is linked to the colonial forces, rather than the colonized subjects. Consequently, trough the aid of two short stories –“Is There Nowhere Else Where We Can Meet?” and “The Catch” – and two novels – Robinson Crusoe and A Passage to India – this dissertation endeavour to link the differing instances of “ohering” together into a single cohesive truth

Bu karşılaştırmadan ve değerlendirmeden sonra, “İki Hürrem Sultan romanı bir Hürrem Sultan tarihi eder mi?” sorusunun yanıtını aramaya çıkabiliriz. Falconer’in Bir Hürrem Masalı adlı romanı, ne yazık ki, yanıltıcı, öznel ve tarihsel sorumluluktan uzak Şarkiyatçı bir yapıttır; tarihsel bilgi için yararlanılabilecek bir kaynak olmaktan çok uzaktır. Tarihe ilişkin nesnel bilgilere ulaşılabilmek için belirli ölçüde kullanabileceğimiz tek kaynak olarak geriye Zahrebelniy romanı kalmaktadır. Bir edebiyat yapıtının tek başına bir tarih belgesi olarak ele alınabilmesi ise onun kendi karakteri ile çelişkili bir durum yaratacaktır! Ayrıca, ampirik bir bilim olma çabasında, somut olayların nesnel temellerini araştırmakla görevli, fail hakkında bir yargıda bulunmamaya çalışmaması gereken tarih karşısında, çoğunlukla Hürrem Sultan aklaması temasının ağır bastığı bir romanı tek başına yaşanıp bitmiş olguların tanığı tutmak da onaylanabilir bir tutum olmasa gerek…

El presente artículo aborda la interrelación entre el proyecto epistemológico y el ejercicio de la crítica en la obra del pensador palestino Edward Said. Al recorrer varios de sus textos y vinculándolos a reflexiones contemporáneas de otros intelectuales, se busca evidenciar la vigencia de conceptos como análisis contrapuntístico, mundanidad y exilio para comprender las posibilidades críticas del trabajo intelectual contemporáneo.

The Norwegian explorer C. S. Lumholtz, who in the late-nineteenth century realized four expeditions to the Sierra Madre Occidental, and in 1902 published Unknown Mexico, has been accused of being an "orientalist" in E. W. Said's sense of the term. My main objective is to explore this thesis. I argue that, although Said misrepresented Orientalism as a foucauldian discourse, the viewpoint that underlies Lumholtz's Unknown Mexico is more a gesture attuned to a postcolonial form of dependency.

In this essay I aim to explore the work of Raqib Shaw through the lens of cultural hybridity as a process of interaction, exchange, and transformation. I will discuss the utilization of hybrid concepts and processes as an explorative art practice which allows Shaw to work through his highly biographical, self as subject, project. I will respond to Joyce Brodsky’s argument that Shaw, amongst other transnational Indian artists, has exploited oriental cliches in a capitulation to western desires for the exotic in what manifests as a type of reorientalization. I counter that Brodsky’s position is reductive and that if we hold transnational artists to the types of measure which she applies then any complex investigative self-exploration of the experience of the migratory subjectivities and being ‘othered’ risks becoming aesthetically neutered.

This paper looks at Edgar Allan Poe's "Hop-Frog" (1849) in connection with one of the oldest and richest themes in literature: revenge. First, I briefly distinguish it from two classic American fictions appearing during the next two years that also feature vengeful characters with some form of disability and/or deformity, Nathaniel Hawthorne's The Scarlet Letter and Herman Melville's Moby-Dick. Second, I note Poe's copious allusions in the tale to his own writings, in particular another tale of revenge Poe published two and a half years earlier, "The Cask of Amontillado." Third, as I have done in connection with "Cask," I offer a generalized biographical interpretation of the story, linking it to Poe's "Some Secrets of the Magazine Prison-House" (1845) with its emphasis on "fat," exploitive "editors and proprietors" and thereby casting doubt on claims that Poe used the tale to settle scores with specific people or revenge himself on the reading public.1 In making this argument, I suggest that the story must be read not only vis-à-vis enslavement and slave rebellion, as several critics have done, but also in relation to imperialism.

La riflessione di Edward W. Said sulla letteratura e sullo statuto della critica letteraria è spesso messa in ombra da un’immagine unilaterale e limitante dello studioso palestinese, che lo relega ai campi degli studi postcoloniali e del giornalismo politico. In realtà, non è possibile disgiungere l’impegno civile di Said dal suo attivismo culturale, così come è scorretto rubricare i suoi sforzi teorici a una semplificativa etichetta di scuola. Questo libro intende dimostrare come l’impegno di Said per un umanesimo radicale si saldi fortemente a una critica delle rappresentazioni letterarie e culturali, il cui risvolto politico consiste nella conquista del carattere inclusivo e non-coercitivo di un sapere realmente democratico. Il ritorno a una filologia capace di garantire un’interpretazione rispettosa del testo, l’idea che gli oggetti culturali siano intimamente attraversati dalle forze storiche, la prospettiva gramsciana di un intellettuale capace di accettare la propria residualità per farne un punto di forza: concetti e riflessioni che fanno di Said un modello intellettuale di grande attualità e interesse, anche e soprattutto per il pubblico italiano.

Mainstream U.S. media studies has been marked by an involuntary process toward greater self-absorption and internal development, hence privileging methodologically elaborate study of neatly delineated problems over conceptual or theoretical innovation. Communication research is increasingly divorced from the larger contexts of the humanities and social sciences. It may also risk being criticized for operating in historical and global vacuum. The solution is to return to what C. Wright Mills describes as the classic tradition of 'intellectual craftsmanship' that encourages the production of sociological imagination.

Poco a poco va ganando fuerza la necesidad de entender y estudiar los procesos coloniales en la Antigüedad desde una perspectiva que vaya más allá de las teorías aculturacionistas, lo que conlleva la necesidad de emplear enfoques teóricos como el postcolonialismo, en lo referente a las interacciones que se produjeron durante los contactos que pueblos, como griegos o romanos, mantuvieron con muchas de las sociedades con las que tuvieron contacto, a través de los diversos asentamientos que en aquellas regiones se establecieron desde época temprana.

Los procesos de construcción identitaria pueden, así, ponerse en relación con los conflictos inherentes a los desarrollos de sociedades coloniales, expresados muchas veces a través de cultos, ritos y mitos. Cualquier tipo de encuentro cultural representa un proceso complejo, a todos los niveles, entre grupos sociales, que debe abordarse lejos de las teorías basadas en la influencia unidireccional que, por este motivo, tienden a realizar un nivel de análisis superficial donde muchas facetas de interrelación se dejan de lado o se niegan, pero de las cuales tenemos noticias gracias a las fuentes clásicas y arqueológicas. Es necesario intentar ahondar en el punto de vista de los colonizados, en la medida en que ello nos sea posible (Loomba, 1998), dado que es lógico pensar en la existencia de una transferencia multilateral de ideas, costumbres, etc., entre los sujetos que mantuvieron un tipo de contacto prolongado o, al menos, regular, sin que tengamos que entender a los colonizados como meros receptores pasivos.

La teoría postcolonial ha surgido con fuerza para afrontar esa nueva concepción de los procesos de interacción cultural; sin embargo, ¿se ha logrado abandonar por completo las reminiscencias relacionadas con el marco conceptual de la sociedad que intenta definir al “Otro”? ¿Podemos emplear términos como aculturación a la hora de definir un proceso colonial sin que ellos mismos conlleven cierta carga ideológica? No es mi intención dar respuesta aquí a preguntas tan importantes y que, aún hoy, generan un intenso debate, sino sólo exponer el proceso de surgimiento de la teoría postcolonial como un nuevo enfoque teórico surgido de una realidad contemporánea y aplicado a procesos de interacción cultural colonial en diversas épocas.

The book 'Socjalistyczny postkolonializm. Rekonsolidacja pamięci' (Socialist Postcolonialism: Memory Reconsolidation) is about the Polish postcolonial tradition of before 1989, which has been blanked out of memory. The year 2000, i.e., the year in which the Polish translation of Ewa Thompson’s book Imperial Knowledge. Russian Literature and Colonialism appeared, is taken as the beginning of Polish postcolonial thought. However, the general thesis of the present book is that widely understood postcolonialism functioned in Poland before 1989. The real beginning of thinking in postcolonial terms started with the World Congress of Intellectuals in Defense of Peace, held in Wrocław in 1948. The purpose of the book is to reconstruct the rubbed out history of socialist postcolonialism and to determine the reasons why this cultural phenomenon was remembered/forgotten. This first task is achieved by analyzing political, press, literary, scientific and artistic discourses referring to the so-called Third World and its relations with the semi-peripheral Second World, i.e., Poland; while the second task is treated within an original conceptual framework for writing about remembering/forgetting, using the category of re/consolidation drawn from neuroscience and psychology. The work uses the terms “socialist postcolonialism” and “postcolonialism of the Second World” alternately and refers to postcolonial studies, although conceptually it is rooted in memory studies which are also seeing intense development in Poland.

Being forced to abandon the country where it was born and raised as well as it formed a life and developed an identity due to the reasons including wars, the humankind encounters a problem in which it leaves behind its dialect, culture and past; in other words, the concept of itself beyond solely the spatial disengagement through this departure.
By virtue of the fact that numerous authors in Arab World are forced to be sent into exile and migration engraving in their memories, and that the sentimental density emerged from the effect of these exiles on their inner worlds has an impact on literary works, bring forth the spring of innumerable works considered as products of migration in Arabic literature. This case comes into prominence in the works of not only the authors affiliated with Mehcer Literature, also known as Migration Literature, but also the ones achieving a great success in transforming their lives from the condition having an identity crisis and being driven away between countries into the prosperity of both cultural and intellectual wealth despite of being born in Arabic Lands and forced to migrate. Among these authors, the one puts forward the notion of Orientalism is Edward W. Said.
Through the instrumentality of the autobiography, namely Out of Place, mainly focusing on the years of childhood and youth within the story of his migration from Palestine to the America, this study deals with his experiences and feelings in the context of his life on exile after 1948 Arab-Israeli War, as well as analyses how the contrast between developed identity and cultural exclusion reflects on his world of thought.
This study aims to draw attention to Said’s success of becoming a world-renowned intellectualist apart from the Arab World and the America, as a result of his unique approach of that deterritorialization and identity confusion can be perceived as richness contrary to many immigrants’ beliefs.

One problem caused by the shallow mainstream media coverage of the Israeli-Palestinian conflict is that most people are unaware of the causal relationship between this conflict and intra-Jewish racism.
In Israel, racism exists between Jews of European origin (also known as Ashkenazim) and Jews from North Africa and the Middle East (also known as “Mizrahim”, the Hebrew for “Easterners”). Even though the Mizrahim form the majority of the Israeli Jewish population, they do not control the policies of the Israeli state, which are still driven by a ruling elite which comes from the Ashkenazi minority. It is worth noting that it was this Ashkenazi elite, rather than the Mizrahim, who planned and executed the ethnic cleansing of Palestine.
This talk will suggest that the 2014 Israeli War on Gaza was partly motivated by a desire among the ruling elite to pre-empt a summer outbreak of violent protests, mainly by Mizrahim, against the effects of the neo-liberal economic policies introduced by the Ashkenazi elite.
In striving to prove themselves to be just as Israeli as the Ashkenazi elite, many Mizrahim have become the strongest supporters of Israeli ultra-nationalism and, therefore, of the 2014 war. Thus, there is the paradox that a war which was partly intended to squelch Mizrahi protest, a war in which most of the Israeli casualties, both civilian and military, are Mizrahim, is a war that is strongly supported by most Mizrahim.
The tragedy is that the Palestinians are, yet again, paying the price of these intra-Jewish ethnic tensions: in this war, the main victims are the people of Gaza, who have suffered a man-made disaster worse than anything else that has happened to the Palestinians since the Nakba in 1948.
Prof. Smadar Lavie is a Mizrahi Jewish anthropologist who was a co-founder of Ahoti, the feminist-of-colour movement in Israel. A winner of several prominent prizes in the disciplines of Anthropology and Women’s Studies, she is affiliated with both University College Cork and the University of California at Berkeley. Her most recent book deals with the predicament of Mizrahi women in Israel; it is called “Wrapped in the Flag of Israel: Mizrahi Single Mothers and Bureaucratic Torture”.

Celem artykułu jest prezentacja książki Tomasza Zaryckiego pt. „Ideologies of Eastness in Central and Eastern Europe” oraz dyskusja z wybranymi tezami tej pracy, dotyczącymi stosunku wschodnioeuropejskiej inteligencji do idei Wschodu i Zachodu. Autor przekonuje, że inteligencja, która dominuje w sferze symbolicznej tego regionu, produkuje „ideologie wschodniości” – dyskursy petryfikujące polityczną i kulturową zależność regionu od Europy Zachodniej. Do analizy dyskursu wytwarzającego zniekształcony obraz Europy Środkowo-Wschodniej Zarycki wykorzystuje kategorie Orientu i orientalizmu Edwarda W. Saida. Niniejszy esej jest próbą dyskusji z tezą o trwającej do dziś kulturowej dominacji inteligencji w Polsce oraz problematyzacją ograniczeń proponowanej przez Zaryckiego krytycznej perspektywy.

The paper introduces Edward W. Said's Theory of "Invention, Memory and Place" and its application as an approach to reading the narratives. The writer has applied Said's idea of geopoetics to read Naipaul's Magic Seeds. He characterizes to what Said has called "human space"  with special reference to the novels and structures of Naipaul's narrative techniques.

It is essential to read Edward Wadie Said, Professor of Comparative Literature and activist, to make Middle Eastern reading. Because when we do not read Said, we think that we are doing Middle Eastern reading, but this is nothing but a futile effort. In order to understand Said, we have to study all his works by internalizing them. For example, we can start to read Edward Wadie Said with the book "Şarkiyatçılık- BATI’NIN ŞARK ANLAYIŞLARI" which is a Turkish translation of Orientalism and published in Metis publications. Said's Magnum Opus is such a brilliant piece. In the meantime, the Middle East is mixed and the Shah Riza Pahlavi is about to lose the throne, and the Iranian-Iraq war will break out soon, and the "decolonization" process will begin in the wake of the WW-II's subsequent loss of UK hegemony throne to US's.

"Marvel has done a marvelous job of adapting to its market. It has sold a nation at war nationalism. With Image being a company created by seven of Marvel’s best-selling artists, it has enabled creator ownership, which boasts creative freedom yet continues to produce what will sell rather than what will explicitly challenge socioeconomic and political norms. Most recently, with Captain America: Civil War, it has followed East of West in throwing qualities of Otherness and Orientalism onto a patriarchal black character, thereby ignoring movements like Black Lives Matter and capitalizing on privileged America’s apathy towards solving racial issues.
By comparing Captain America Comics to The Green Turtle the critical reader can see how Edward Said’s observation that Orientalism, depicting Eastern characters as cartooned abstractions, makes them mysteriously foreign and is hence xenophobic. By carrying this theoretical discourse over to East of West, bringing bell hooks in the mix and looking at how the continued inaccurate portrayal of Others enables systems of domination such as U.S. capitalism, imperialism, racism and patriarchy to endure. Students analyzing comics in critical theory classes, casual readers, graphic novel writers and artists, publishers, distributers, and everyone who makes or goes to see comic book movies could and should look closer at the way these stories reflect society. The more people talk about the world around them using accessible cultural artifacts like comics the more opened up the discussion becomes to anyone, regardless of age, race, sex, or creed and the more conscious each person can be the better; the stronger the fight against oppression becomes."

"The article deals with the relevance of humanism and philological approach in Edward W. Said
by examining the relationship between the condition of exile and critical writing, a relationship
he posited and thoroughly explored. Interesting aspects are the light shed on Said’s comparative
studies and the ‘secular criticism’ poetics he introduced."