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Orientalism in a passage to india
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A Passage to India and Orientalism
When in 1978 Edward W. Said published his book Orientalism, it presented a turning point in post-colonial criticism. He introduced the term Orientalism, and talked about 2 of its aspects: the way the West sees the Orient and the way the West controls the Orient. Said gave three definitions of Orientalism, and it is through these definitions that I will try to demonstrate how A Passage to India by E. M. Forster is an Orientalist text. First, Said defined Orientalism as an academic discipline, which flourished in 18th and 19th century.
Anyone who teaches, writes about, or researches the Orient - and this applies
whether the person is an anthropologist, sociologist, historian, or philologist -
either in its specific or its general aspects, is an Orientalist, and what he or she does
is Orientalism. (2)
Second, in Said's own words "Orientalism is a style of thought based upon an ontological and epistemological distinction made between "the Orient" and (most of the time) "the Occident"" (2). And now we come to Said's third definition of Orientalism:
Here I come to the third meaning of Orientalism, which is something more
historically and materially defined than either of the other two. Taking the late
eighteenth century as a very roughly defined starting point Orientalism can be
discussed and analysed as the corporate institution for dealing with the Orient -
dealing with it by making statements about it, authorising views of it, describing
it, teaching it, settl...
... middle of paper ...
...storehouses for grain. India is his country, and India shall one day be
united as one nation and throw off the English yoke. (274)
In Forster's A Passage to India we recognize certain elements that can be seen as Orientalist. According to Edward Said's definitions of Orientalism I tried to point out some of these Orientalist elements. However, there are many more examples in the novel which would also fit in the Orientalist frames set by Said.
WORKS CITED
Fasset, I. P. Rev. of A Passage to India, by E. M. Forster. Criterion October 9, 1924
Forster, Edward Morgan. A Passage to India. London: Penguin Books. 1979.
Hartley, Leslie Poles. Rev of A Passage to India, by E. M. Forster. Spectator June 28,
1924.
Said, Edward W. Orientalism. New York: Vintage Books Edition. 1979.
Because Orientalism is still a factor, the question then therefore would be “why does Orientalism exist and what is its purpose?” Edward Said, a literary theorist and critic poses the response as “Orientalism can be discussed and analyzed as the corporate institution for dealing with the Orient—dealing with it by making statements about it, authorizing views of it, describing it, by teaching it, settling it, ruling over it: in short, Orientalism as a Western style for dominating, restructuring, and
Damrosch, David, et al., ed. The Longman Anthology of British Literature: Vol. B. Compact ed. New York: Longman - Addison Wesley Longman, 2000. p. 2256
...d pleasures: orientalism in America, 1870-1930. Princeton, N.J.: Princeton University Press in association with the Sterling and Francine Clark Art Institute, 2000. Print.
Orientalism, which became famous as a term after Edward Said’s book written in 1978, explains a power relation between the Orient and the Occident inspiring from the Foucault’s The Archeology of Knowledge and
Yet, when discussing the origins and impact of Orientalism, the concept continues to be bolstered by the trendy era of technology. The illustration of the Orient is currently being viewed on television, in films, and on the World Wide Web. These representations of the Orient are available in a lot of condensed forms, and are simpler and more effective than before. The concept of Orientalism is a European created mirror reflecting itself. The Orientalist described himself by defining the Oriental and this helped him be superior. The representation of the Orient through arts and literature empower the thought of Orientalism, and whereas people at large will write their own history, i feel this distorts the facts and results in misconceptions about the Orient.
Throughout ‘To the Welsh Critic Who Doesn’t Find Me Identifiably Indian’, Arundhati Subramaniam argues that the “the business of language”, or the language that one speaks, should not dictate one’s identity. This becomes crucial in her poem as she uses this argument in response to a Welsh Critic, who does not identify her as being Indian. The poem substantiates her perspective of language through various techniques. For instance: Subramaniam reinforces the critic’s cultural assumptions in a defiant tone; she questions him, repeatedly, about language and eventually she challenges him, insisting he should explain to her how he would receive her as “Identifiably Indian”.
The term orientalism is descriptive of the portrayal of different characteristics of Middle Eastern cultures by writers from the West. While some of these writings show the Eastern cultures in a positive light, the majority of them are biased and emphasise on existing or imaginary negative aspects as perceived by strangers to the Eastern culture. There are Western based designers, writers and even artists who have, over the centuries, sought to depict different facets of the Eastern cultures. One famous scholar, Edward Said, actually addressed different facets of orientalism in his book on the subject (Said 1978). His discourse uses both artistic as well as academic trains of thought to define different qualities of Middle Eastern cultures as defined from the Western perspective. According to Ghazoul (2004), among other scholars, Edward Said’s observations are reminiscent of attitudes that extolled European imperialism in the days of colonialism.
In the book, Beyond the Pale, Kipling quotes that “East is east and west is west, and never the twain shall meet”(Kipling, 33). According to a recent panel talk at Lehigh, Kipling's quote about the East and the West is the “best summary of the Orientalist mindset” The stereotypes assigned to Oriental cultures are that they are oppressive and restrictive when it comes to power and dishonest and obsequious when it comes to being placed in high positions (Singh, An Introduction to Edward Said, Orientalism, and Postcolonial Literary Studies). As an imperialist Kipling only wants the best for his country, but becomes a racist when he calls the east orientals and believes that other cultures are corrupt and will corrupt his country if they were to mix.
The term "orient" as a collective noun refers to the eastern world as a whole and orientalism as suggested by Edward Said's book Orientalism, is a specific way of looking to the east. It refers to the sum of western representation of the east. It is first and foremost a fabricated construct, a series of images that come to stand as the orient's reality for th...
Abrams, M. H., et al., The Norton Anthology of English Literature. Vol. 1. New York: Norton, 1986.
According to Said, one definition of Orientalism is that it is a "style of thought based upon an ontological and epistemological distinction made between 'the Orient' and the 'Occident'." This is connected to the idea that Western society, or Europe in this case, is superior in comparison to cultures that are non-European, or the Orient. This means that Orientalism is a kind of racism held toward anyone not European. Said wrote that Orientalism was "a Western style for dominating, restructuring, and having authority over the Orient." This Western idea of the Orient explains why so many European countries occupied lands they believed to be Oriental.
Throughout the novel A Passage to India, by E.M. Forster, and Burmese Days, by George Orwell, the authors use race, culture, economics, and liberal humanism to discuss various colonial issues. These issues include controversies, power structures, injustices, and the idea of syncretism between the colonizers and the colonized. A Passage to India focuses largely on using culture and liberal humanism to explore issues of colonialism while Burmese Days mainly uses race and economics to explore these topics. While the novels use different methods of exploration, both novels very successfully take on the task of discussing the very colonial issues of controversies, power structures, injustices, and syncretism.
In the novel A Passage to India, written by Forster, he is bias towards the women in the novel. The society when Forster wrote the novel in the 1920’s had different views on women than it has today a...
The early years of the twentieth century saw the rise of the novel as a popular genre in the literature of the war-struck Edwardian England. Novelists like Joseph Conrad, E.M.Forster, Virginia Woolf, James Joyce and D.H. Lawrence gave the form new dimensions. Among these writers E.M. Forster made a mark in the literature of his age through his last novel A Passage to India (1924), which was entirely different from Forster's other novels in that it dealt with the political occupation of India by the British, a colonial domination that ended soon after the publication of this novel. Forster, a liberal and humanist in outlook, emphasised the importance of love and understanding at the personal level in this novel.
…My idea in Orientalism is to use humanistic critique to open up the fields of struggle, to introduce a longer sequence of thought and analysis to replace the short bursts of polemical, thought-stopping fury that so imprison us in labels and antagonistic debate whose goal is a belligerent collective identity rather than understanding and intellectual exchange…