Pyke 1

Michelle K. Pyke
University of Washington
Professor Karam Dana, Honors 231 B
Response Paper #2
With the passage of the Immigration Act in 1965, the population of the United States

witnessed an unprecedented diversification as millions of immigrants arrived from regions across

the globe.1 According to Ronald Brownstein, Editorial Director of the National Journal, “2010

was a postcard from the future” because its data suggested that the “overall population [was]

slightly more than 36% non-white” – a rise of 16% from 1980.2 Experts also predict that the

proportion of the overall population that identifies as Caucasian will be less than 50%

somewhere between 2040 and 2050. Political consultant Mike Madrid asserted further that “by

the end of our lifetimes, we will be leaving America, this continent, this place, this idea, to a

country that looks entirely different than what we came into and there is a fear that it is not going

to be what our story [once] was.” Therefore, it is unsurprising to find supporters of the traditional

“white America” rather than its current racially, ethnically, linguistically, and religiously

heterogeneous identity.3 It all comes down to how individuals interpret the “true American

culture” and whether it is accurate to define “Western civilization” as monolithic. Palestinian-

American scholar and activist, Edward Said, argues that the “vague and manipulable abstractions

1
Lori Peek. “Becoming Muslim: The Development of a Religious Identity.” Sociology of
Religion, vol. 66, no. 3, 2005, pp. 215–242.
2
“Race 2012.” PBS, 16 Oct. 2012.
3
Lori Peek. “Becoming Muslim.” pp. 215–242.
 Pyke 2

like ‘the West’” are directly tied to Orientalist influences in thought.4 Orientalism, in Said’s own

words, is essentially a “construction fabricated to whip up feelings of hostility and antipathy

against a part of the world.”5 It reasserts the notion that the “other,” in the case of Western

civilization, is non-Western in every sense of the word. Unfortunately, the roots of Orientalism

are exceedingly prevalent in the United States, especially in regards to anti-Arab sentiment. I

argue that the clash of civilizations, a theory originally introduced by Samuel Huntington, relies

on Orientalist principles to ensure that the pre-existing divisions within the international

community remain unchanged despite the promise of peace through the preservation of

difference.

According to Ali Asani, Professor of Indo-Muslim and Islamic Religion and Cultures at

Harvard University, the tragic events of September 11, 2001 caused widespread hatred and

distrust in the teachings of the Qur’an (otherwise known as The Holy Book of Islam).6 Although

Quranic verses promote pluralism and the beauty in human diversity, its messages are

misunderstood or misused for political purposes. Orientalism is a framework that relies on

preconceptions to understand the unfamiliar.7 Thus, there is no justification in relying on certain

pieces of “evidence” when it is clearly influenced by prejudice. Truth should not be self-

constructed.

4
Edward W. Said. "The Myth of 'The Clash of Civilizations.'" Media Education Foundation,
1998, University of Massachusetts. Speech transcript.
5
Edward W. Said. “ORIENTALISM.” The Georgia Review, vol. 31, no. 1, 1977, pp. 162–206.
6
Ali S. Asani. “‘So That You May Know One Another’: A Muslim American Reflects on
Pluralism and Islam.” The Annals of the American Academy of Political and Social Science, vol.
588, 2003, pp. 40–51.
7
Sut Jhally, director. “Edward Said on 'Orientalism'.” Produced by Sanjay Talreja, Media
Education Foundation, 1998.
 Pyke 3

In regards to Islam in particular, Western imperialism is a clear example of how

Orientalism is ingrained in the history of European nations. During the nineteenth century,

European powers - namely England, Russia, France, and Prussia (Germany) - sought to expand

their presence in Palestine through philanthropical, cultural, and missionary activities.8 The

“Peaceful Crusade” attempted to “protect” the interests of religious minorities in Palestine

(primarily Christians and Jews). In his 1881 novel, B. Walker appealed towards the legitimate

right of Jews to occupy Palestine:

These miserable, ignorant, half-wild Arabs, with their dirty villages and
wretched hovels [cannot be the] fit successors and rightful heirs of the millions
of intelligent, refined, highly-civilised, and well-governed subjects whom David
and Solomon ruled over in the days of Israel's glory.9

Walker’s blatant criticism of Arabs is deeply rooted in the misguided belief that there is a “clear”

separation between Islamic and Western civilizations. The key here is that such comments

continually serve as public justification for largely political agenda. Imperialist policies are an

infringement upon the universally accepted terms of state sovereignty and yet, when faced with

opposition, leaders rely on “morally” grounded explanations for their behavior. In the case of

Palestine, Walker seems to suggest that it is the responsibility of Western powers to reassert their

dominance over an uncivilized and “ignorant” native population. Said’s condemnation of

Orientalism as an instigator of “feelings of hatred against a part of the world” hold especially

true in this example. Walker manipulates false stereotypes as a justification for the right of Jews

to encroach upon the will of the majority. This does not seem to uphold the democratic ideals

8
Alexander Scholch. “Britain in Palestine, 1838-1882: The Roots of the Balfour
Policy.” Journal of Palestine Studies, vol. 22, no. 1, 1992, pp. 39–56.
9
B. Walker. “The Future of Palestine as a Problem of Inter- national Policy and in Connection
with the Requirements of Christianity and the Expectation of the Jews.” London, 1881.
 Pyke 4

that “Western civilization” so fervently defends. Thus, Walker’s views are hypocritical by

definition and the sad truth is that his sentiments live on today as strong, or possibly even

stronger, as they were before.

The bias against Arabs is reflected in Samuel Huntington’s 1993 paper entitled "The

Clash of Civilizations and the Remaking of World Order.” Huntington predicted that the world

would divide not along political lines, but cultural lines; more specifically, he asserted that

Western dominance would be challenged by Muslim and East Asian societies and that the United

States should reevaluate its policies on foreign intervention and domestic immigration in order to

preserve its identity as a hegemonic state.10 Within this very argument, there are assumptions

based entirely on Orientalist misconceptions. The application of labels to define “distinct”

civilizations disregards the complex nature of our world population. It discounts the freedom for

individuals to choose how they would like to express their personal identity. Especially given the

remarkable demographic of the United States, there is so much potential to encourage “a spirit of

cooperation and humanistic exchange.”11 In the words of Ali Asani, “it is not so much a clash of

civilizations, as some American ideologues propagate, but a clash of ignorance that leads to such

perilous situations.”12 By ignoring the will of the minority, the futures of millions of Americans

are left in a state of uncertainty.

This brings into question of whether it is possible, in the context of the United States, to

grant cultural citizenship on the basis of universal rights or whether it will remain a privilege of

the majority. As a professor of sociology at Simmons College, Saher Selod studies the

10
"Samuel P. Huntington." Charlie Rose, PBS, 30 Jan. 1997.
11
Said. "The Clash of Civilizations." Speech transcript.
12
Asani. “So That You May Know One Another.” pp. 40–51.
 Pyke 5

racialization of Muslim Americans and explores the definition of citizenship as a symbol of

public validation.13 She notes three main components of citizenship: “nationality (being

identified as a member of a particular nation), standing (being viewed as a capable and

responsible member of society) and allegiance (being seen as a loyal member to society/nation).”

It is unfortunate to find that Muslim Americans, in particular, are victims of American

Orientalism to this day. All three elements of citizenship are revoked on the basis of public

opinion. According to Huntington, America should concentrate upon “assimilating these millions

of new immigrants who have come in.”14 Cultural differences, according to Huntington’s logic,

are mistaken for direct threats to Western values. The mass disillusionment on what the United

States has become is reflected by the racialization of Muslim Americans (among other minority

groups). America is changing with the passage of time. This is a fact. Therefore, it is essential

that a message of peaceful co-existence reach those who deny the reality of American culture

and advocate for a dream built on lies and ignorance. Said could not have stated the truth any

better: “Our most precious asset in the face of such a dire transformation of history is the

emergence not of a sense of clash but a sense of community, understanding, sympathy, and hope,

which is the direct opposite of what Huntington provokes.”15 Orientalist notions really have no

place alongside the rights to life, liberty, and the pursuit of happiness. An America that

encourages meaningful dialogue to include all, on the virtue of being human, is one that will

ultimately stand the test of time and preserve the voices of the silenced.

13
Saher Selod. "Citizenship Denied: The Racialization of Muslim American Men and Women
post-9/11." Critical Sociology, vol. 41, no. 1, 1 Apr. 2014, pp. 77-95.
14
"Samuel P. Huntington." Charlie Rose, PBS, 30 Jan. 1997.
15
Said. "The Clash of Civilizations." Speech transcript.
 Pyke 6

Bibliography

Asani, Ali S. “‘So That You May Know One Another’: A Muslim American Reflects on
Pluralism and Islam.” The Annals of the American Academy of Political and Social
Science, vol. 588, 2003, pp. 40–51.

Jhally, Sut, director. “Edward Said on 'Orientalism'.” Produced by Sanjay Talreja, Media
Education Foundation, 1998.

Peek, Lori. “Becoming Muslim: The Development of a Religious Identity.” Sociology of

Religion, vol. 66, no. 3, 2005, pp. 215–242.

“Race 2012.” PBS, 16 Oct. 2012.

Said, Edward W. “ORIENTALISM.” The Georgia Review, vol. 31, no. 1, 1977, pp. 162–206.

Said, Edward W. "The Myth of 'The Clash of Civilizations.'" Media Education Foundation,
1998, University of Massachusetts. Speech transcript.

"Samuel P. Huntington." Charlie Rose, PBS, 30 Jan. 1997.

Scholch, Alexander. “Britain in Palestine, 1838-1882: The Roots of the Balfour Policy.” Journal
of Palestine Studies, vol. 22, no. 1, 1992, pp. 39–56.

Selod, Saher. "Citizenship Denied: The Racialization of Muslim American Men and Women
post-9/11." Critical Sociology, vol. 41, no. 1, 1 Apr. 2014, pp. 77-95.
journals.sagepub.com/doi/full/10.1177/0896920513516022.

Walker, B. “The Future of Palestine as a Problem of Inter- national Policy and in Connection
with the Requirements of Christianity and the Expectation of the Jews.” 1881.