Over the past few decades, a new form of Orientalism has been developing. As exemplified by Elie Kedourie and Bernard Lewis, it points to Islam as the West's archenemy. The rise of political Islam and its opposition to Western domination of the Islamic world are seen as evidence of a deep, abiding hatred of all things Western. Accordingly, the new Orientalists call for thorough reforms, among them regime changes, wars, and the imposition of 'democracy' on Islamic societies. They warn that if the West shrinks from this challenge, the Islamists will surely gain power and destroy the West. The essays in this book "written after 9-11" dispute the new Orientalist presumption of an unchanging Islam, opposed to "Western" values and incapable of adapting to the modern world. The not-so-hidden objective of the new Orientalism is to promote acceptance of the US and Israel's imperialist push into the Islamic world as both a security imperative and a civilizing mission. Alam argues that the new Orientalists claim of a categorical split between Islam and the West is based on a biased, inaccurate interpretation of history. While recognizing the political and economic failings of the Islamic world, Alam shows that they are legacies of two centuries of Western imperialism and are shared by all regions at the periphery of the prevailing global capitalism. If the Islamic world lags behind China and India, it is because of two factors that have given a new edge to Western involvement in West Asia and North Africa: oil and Zionism. In Alam's view, Israel is a powerful destabilizing force in the region, whose survival depends upon turning the Western-Islamic conflict into a hot war. Not surprisingly, many of the new Orientalists are strong partisans of Israel.

A groundbreaking critique of the West's historical, cultural, and political perceptions of the East that is—three decades after its first publication—one of the most important books written about our divided world. "Intellectual history on a high order ... and very exciting." —The New York Times In this wide-ranging, intellectually vigorous study, Said traces the origins of "orientalism" to the centuries-long period during which Europe dominated the Middle and Near East and, from its position of power, defined "the orient" simply as "other than" the occident. This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding.

Since Edward Said’s foundational work, Orientalism has been singled out for critique as the quintessential example of Western intellectuals’ collaboration with oppression. Controversies over the imbrications of knowledge and power and the complicity of Orientalism in the larger project of colonialism have been waged among generations of scholars. But has Orientalism come to stand in for all of the sins of European modernity, at the cost of neglecting the complicity of the rest of the academic disciplines? In this landmark theoretical investigation, Wael B. Hallaq reevaluates and deepens the critique of Orientalism in order to deploy it for rethinking the foundations of the modern project. Refusing to isolate or scapegoat Orientalism, Restating Orientalism extends the critique to other fields, from law, philosophy, and scientific inquiry to core ideas of academic thought such as sovereignty and the self. Hallaq traces their involvement in colonialism, mass annihilation, and systematic destruction of the natural world, interrogating and historicizing the set of causes that permitted modernity to wed knowledge to power. Restating Orientalism offers a bold rethinking of the theory of the author, the concept of sovereignty, and the place of the secular Western self in the modern project, reopening the problem of power and knowledge to an ethical critique and ultimately theorizing an exit from modernity’s predicaments. A remarkably ambitious attempt to overturn the foundations of a wide range of academic disciplines while also drawing on the best they have to offer, Restating Orientalism exposes the depth of academia’s lethal complicity in modern forms of capitalism, colonialism, and hegemonic power.

This is the first systematic critique of Edward Said's influential work, Orientalism, a book that for almost three decades has received wide acclaim, voluminous commentary, and translation into more than fifteen languages. Said's main thesis was that the Western image of the East was heavily biased by colonialist attitudes, racism, and more than two centuries of political exploitation. Although Said's critique was controversial, the impact of his ideas has been a pervasive rethinking of Western perceptions of Eastern cultures, plus a tendency to view all scholarship in Oriental Studies as tainted by considerations of power and prejudice. In this thorough reconsideration of Said's famous work, Ibn Warraq argues that Said's case against the West is seriously flawed. Warraq accuses Said of not only willfully misinterpreting the work of many scholars, but also of systematically misrepresenting Western civilization as a whole. With example after example, he shows that ever since the Greeks Western civilization has always had a strand in its very makeup that has accepted non-Westerners with open arms and has ever been open to foreign ideas. The author also criticizes Said for inadequate methodology, incoherent arguments, and a faulty historical understanding. He points out, not only Said's tendentious interpretations, but historical howlers that would make a sophomore blush. Warraq further looks at the destructive influence of Said's study on the history of Western painting, especially of the 19th century, and shows how, once again, the epigones of Said have succeeded in relegating thousands of first-class paintings to the lofts and storage rooms of major museums. An extended appendix reconsiders the value of 18th- and 19th-century Orientalist scholars and artists, whose work fell into disrepute as a result of Said's work.

Srinivas Aravamudan here reveals how Oriental tales, pseudo-ethnographies, sexual fantasies, and political satires took Europe by storm during the eighteenth century. Naming this body of fiction Enlightenment Orientalism, he poses a range of urgent questions that uncovers the interdependence of Oriental tales and domestic fiction, thereby challenging standard scholarly narratives about the rise of the novel. More than mere exoticism, Oriental tales fascinated ordinary readers as well as intellectuals, taking the fancy of philosophers such as Voltaire, Montesquieu, and Diderot in France, and writers such as Defoe, Swift, and Goldsmith in Britain. Aravamudan shows that Enlightenment Orientalism was a significant movement that criticized irrational European practices even while sympathetically bridging differences among civilizations. A sophisticated reinterpretation of the history of the novel, Enlightenment Orientalism is sure to be welcomed as a landmark work in eighteenth-century studies.

For many people, the Kingdom of Saudi Arabia evokes images of deserts, camels, and oil, along with rich sheikh in white robes, oppressed women in black veils, and terrorists. But when Loring Danforth traveled through the country in 2012, he found a world much more complex and inspiring than he could have ever imagined. With vivid descriptions and moving personal narratives, Danforth takes us across the Kingdom, from the headquarters of Saudi Aramco, the country’s national oil company on the Persian Gulf, to the centuries-old city of Jeddah on the Red Sea coast with its population of undocumented immigrants from all over the Muslim world. He presents detailed portraits of a young woman jailed for protesting the ban on women driving, a Sufi scholar encouraging Muslims and Christians to struggle together with love to know God, and an artist citing the Quran and using metal gears and chains to celebrate the diversity of the pilgrims who come to Mecca. Crossing the Kingdom paints a lucid portrait of contemporary Saudi culture and the lives of individuals, who like us all grapple with modernity at the dawn of the twenty-first century.

The Limits of Orientalism: Seventeenth-Century Representations of India challenges recent postcolonial readings of European, and particularly English, representations of India in the seventeenth century. The book critiques Edward Said's discourse of 'Orientalism' by destabilizing the notion of a homogeneous 'West': the English interest was commercial, unlike the colonially and religiously motivated Portuguese, and therefore instead of representing Mughals as barbaric 'others,' the English travelers drew parallels between the Mughals and themselves in their writings, associating with them as partners in trade and potential allies in war. The Europeans praised Muslims' civility and religious tolerance, yet tended to be more conflicted with the Hindus, but eventually their negative views underwent a transformation, questioning the Orientalist notion of the homogeneous 'Indian.' By historicizing the European representations of India, the book undercuts postcolonial analyses by critics such as Kate Teltscher, Jyotsna Singh, Nandini Bhattacharya, Balachandra Rajan, Gayatri Chakravorty Spivak, Shankar Raman and others.