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Home Identity Construction Political Economy Orientalism Language Borders Religion Annotated Bibliography	Favorite quotes that I never got to incorporate into my paper: [W]e have tried, for over a hundred years, to take our eyes away from this chimera of universal modernity and clear up a space where we might become the creators of our own modernityî (Chatterjee 1997, 14). “Culture, of course, is to be found operating within civil society, where the influence of ideas, of institutions, and of other persons works not through domination but by what Gramsci calls consent. In any society not totalitarian, then, certain cultural forms predominate over others, just as certain ideas are more influential than others; the form of this cultural leadership is what Gramsci has identified as hegemony, an indispensable concept for any understanding of cultural life in the industrial West” (Breckenridge 7). “Orientalism is never far from what Denys Hay has called the idea of Europe, a collective notion identifying “us” Europeans as against all “those” non-Europeans, and indeed it can be argued that the major component in European culture is precisely what made that culture hegemonic both in and outside Europe: the idea of European identity as a superior one in comparison with all the non-European peoples and cultures. There is in addition the hegemony of European ideas about the Orient, themselves reiterating European superiority over Oriental backwardness, usually overriding the possibility that a more independent, or more skeptical, thinker might have had different views on the matter.” (Said 1978, 7). “We had our Newtonian revolution; they didn’t. As thinkers we are better off than they are” (Said 1978, 47). Scholars used knowledge “for dominating, restructuring and having authority over the Orient” (Said 1978, 12). “the West was concerned during the nineteenth and twentieth centuries, an assumption had been made that the Orient and everything in it was, if not patently inferior to, then in need of corrective study by the West. The Orient was viewed as if framed by the classroom, the criminal court, the prison, the illustrated manual. Orientalism, then, is knowledge of the Orient that places things Oriental in class, court, prison, or manual for scrutiny, study, judgement, discipline, or governing” (Said 1978, 41). fragments map previous
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Favorite quotes that I never got to incorporate into my paper:

[W]e have tried, for over a hundred years, to take our eyes away from this chimera of universal modernity and clear up a space where we might become the creators of our own modernityî (Chatterjee 1997, 14).

“Culture, of course, is to be found operating within civil society, where the influence of ideas, of institutions, and of other persons works not through domination but by what Gramsci calls consent. In any society not totalitarian, then, certain cultural forms predominate over others, just as certain ideas are more influential than others; the form of this cultural leadership is what Gramsci has identified as hegemony, an indispensable concept for any understanding of cultural life in the industrial West” (Breckenridge 7).

“Orientalism is never far from what Denys Hay has called the idea of Europe, a collective notion identifying “us” Europeans as against all “those” non-Europeans, and indeed it can be argued that the major component in European culture is precisely what made that culture hegemonic both in and outside Europe: the idea of European identity as a superior one in comparison with all the non-European peoples and cultures. There is in addition the hegemony of European ideas about the Orient, themselves reiterating European superiority over Oriental backwardness, usually overriding the possibility that a more independent, or more skeptical, thinker might have had different views on the matter.” (Said 1978, 7).

“We had our Newtonian revolution; they didn’t. As thinkers we are better off than they are” (Said 1978, 47).

Scholars used knowledge “for dominating, restructuring and having authority over the Orient” (Said 1978, 12).

“the West was concerned during the nineteenth and twentieth centuries, an assumption had been made that the Orient and everything in it was, if not patently inferior to, then in need of corrective study by the West. The Orient was viewed as if framed by the classroom, the criminal court, the prison, the illustrated manual. Orientalism, then, is knowledge of the Orient that places things Oriental in class, court, prison, or manual for scrutiny, study, judgement, discipline, or governing” (Said 1978, 41).

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