Thank you! I have a question in regards to the third qualification. What kind of statement is being ruled out by the term "lies or myths"? Is Said suggesting that western scholars/writers/politicians/etc. were making honest attempts at understanding the orient (irrespective of their success!)? Or is he suggesting the stronger claim that western scholars, etc. were basing their theories/writings/policies off of factual claims about the orient?
I think what he is suggesting is that had they been simply lies, their argument had been refuted by now. What he is driving at is that this knowledge, even when it relied on myths and stereotypes, was sustained by a discourse. And that discourse, orientalism, is what He is trying to explain in the book.
thank you so much sir for this detailed reading of part two of the introduction. i have a question. what is the title of the book in which Gramsci discuses hegemony?
Dear Sir, I have a question on Said's usage of the term Representation as it appears in Orientalism. Does he define it or allude to how he uses it in the book or takes it for granted? The term appears a lot, too, in his "Representations of the Intellectuals" and I can't get down to its meaning either. Any leads on how to approach it? Thanks so much!
Please look up representation. It has two types political and cultural. Former is when someone speaks for another and the latter is all forms of artistic representation. A Good discussion of representation is in Linda Hutcheon Politics of Postmodernism
these videos are very informative and fun! thank you for sharing knowledge! my question is: could it possibly be that this discourse, orientalism, does not only address the west but it also simultaneously transforms the orient (physically) into the myths and lies that it is based on? doesn't it manifest itself in the orient?
Sir, i wanted to ask that while explaining Gramsci's notion of domination and hegemony in relation to Orientalism you said that the discourse of "Orientalism" is hegemonic in its sense. I wanted to ask that if it was not perpetuated through government or army then what exactly was the driving force behind the diffusion of such discursive knowledge about orient. How did the orientalists acquire so much power to make such knowledge to become a part of general culture? plus if you could refer to a resource to read upon this.
Said’s Orientalism is a good example of use of discourse. There is always a threat of force behind hegemony. The British system in India was established by force and then maintained through hegemony that included educational system, civil services, courts, and the use of the native elite.
Thank you. Sorry, I cannot explain this in a comment but if you read the book it would become very obvious how he connects all forms of representations to the issues of power.
I have a question. why the Oreint did not go to study the Occident? also, the fact that the Oreint did not do so, that put the westerners in a position of power to oreintalize the east ?
Thank you. I suggest reading the book carefully. To understand Said, especially Orientalism, you have know Foucault and know how power plays a role in knowledge production.
My question here....Is there any change among the western critics to approach Said’s philosophy nowadays? As for now things are more clear and the examples given by Said are authentic at every point whether it is about the false superiority of the west that thy were the greatest explorers and all that...Are there critics or writer who are accepting that Said was absolutely right because in the past he was only criticised by these western hegemonic powers....
There are western critics in all fields of study whose work has been impacted by Said. And that is a recorded fact in American academy. A more perplexing think is that his work has not had much impact in the Arab world.
@@masoodraja thank you for the valuable content. Can you explain how do you expect his work to have an impact on the Arab world since it studies the western view of the orient only and which the Arab world is not part of
Thanks. Sorry, I can obviously not discuss it in comments. Please read Said carefully, not just Orientalism, and see what part of it could be useful in the Arab world. His commitment to secularism could be a good beginning point. Anyway, these videos are just the beginning.
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Thank you! I have a question in regards to the third qualification. What kind of statement is being ruled out by the term "lies or myths"? Is Said suggesting that western scholars/writers/politicians/etc. were making honest attempts at understanding the orient (irrespective of their success!)? Or is he suggesting the stronger claim that western scholars, etc. were basing their theories/writings/policies off of factual claims about the orient?
I think what he is suggesting is that had they been simply lies, their argument had been refuted by now. What he is driving at is that this knowledge, even when it relied on myths and stereotypes, was sustained by a discourse. And that discourse, orientalism, is what He is trying to explain in the book.
Thank you so much! The book is very difficult to understand without your commentary and analysis
You are welcome.
thank you so much! this an amazing work
You are welcome.
the very difficult book could not possible to comprehend without your help. thank you, sir.
You are welcome.
It's a really great and helpful video! Thank you so much for analyzing it for us online! I'm feeling really grateful indeed.
You are welcome.
You are amazing !!
thank you so much from the bottom of the heart
Thank you.
thank you so much sir!!!!
You are welcome.
Very well explained, Thanks.
You are welcome.
Thanks sir I’m grateful for this video
You are welcome!
thank you so much sir for this detailed reading of part two of the introduction. i have a question. what is the title of the book in which Gramsci discuses hegemony?
You are welcome. The book is called The Prison Notebooks.
Thank you so much sir.
You are welcome.
Dear Sir, I have a question on Said's usage of the term Representation as it appears in Orientalism. Does he define it or allude to how he uses it in the book or takes it for granted? The term appears a lot, too, in his "Representations of the Intellectuals" and I can't get down to its meaning either. Any leads on how to approach it? Thanks so much!
Please look up representation. It has two types political and cultural. Former is when someone speaks for another and the latter is all forms of artistic representation. A Good discussion of representation is in Linda Hutcheon Politics of Postmodernism
@@masoodraja thank you!!!
these videos are very informative and fun! thank you for sharing knowledge! my question is: could it possibly be that this discourse, orientalism, does not only address the west but it also simultaneously transforms the orient (physically) into the myths and lies that it is based on? doesn't it manifest itself in the orient?
Thank you. Yes, it works both ways, but Sad’s project is to trace its impact in the West.
Sir, i wanted to ask that while explaining Gramsci's notion of domination and hegemony in relation to Orientalism you said that the discourse of "Orientalism" is hegemonic in its sense. I wanted to ask that if it was not perpetuated through government or army then what exactly was the driving force behind the diffusion of such discursive knowledge about orient. How did the orientalists acquire so much power to make such knowledge to become a part of general culture? plus if you could refer to a resource to read upon this.
Said’s Orientalism is a good example of use of discourse. There is always a threat of force behind hegemony. The British system in India was established by force and then maintained through hegemony that included educational system, civil services, courts, and the use of the native elite.
Sir can you please explain this ..How does Edward Said view relationship of the discourse of power and literature?
Thank you. Sorry, I cannot explain this in a comment but if you read the book it would become very obvious how he connects all forms of representations to the issues of power.
@@masoodraja ok sir .
Here is a brief reply: ua-cam.com/video/EOKLpHzai8o/v-deo.html
I have a question. why the Oreint did not go to study the Occident?
also, the fact that the Oreint did not do so, that put the westerners in a position of power to oreintalize the east ?
Thank you. I suggest reading the book carefully. To understand Said, especially Orientalism, you have know Foucault and know how power plays a role in knowledge production.
What is the hypothesis he tries to make in the introduction?
Please watch the first video in this series. All of these things discussed progressively from the beginning.
What do you say to a student who has to summarize his full introduction...
Just read it and then summarize it according to what Said is proposing to do, how, and why.
Wonderful 💞💞💞💞💞💞
Thank you.
My question here....Is there any change among the western critics to approach Said’s philosophy nowadays? As for now things are more clear and the examples given by Said are authentic at every point whether it is about the false superiority of the west that thy were the greatest explorers and all that...Are there critics or writer who are accepting that Said was absolutely right because in the past he was only criticised by these western hegemonic powers....
There are western critics in all fields of study whose work has been impacted by Said. And that is a recorded fact in American academy. A more perplexing think is that his work has not had much impact in the Arab world.
@@masoodraja thank you for the valuable content. Can you explain how do you expect his work to have an impact on the Arab world since it studies the western view of the orient only and which the Arab world is not part of
Thanks. Sorry, I can obviously not discuss it in comments. Please read Said carefully, not just Orientalism, and see what part of it could be useful in the Arab world. His commitment to secularism could be a good beginning point. Anyway, these videos are just the beginning.