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Viewing the Islamic Orient
This page intentionally left blank
 Viewing the
Islamic Orient
British Travel Writers
of the Nineteenth Century

Pallavi Pandit Laisram

LONDON NEW YORK NEW DELHI

First published 2006
by Routledge
512 Mercantile House, 15 Kasturba Gandhi Marg, New Delhi 110001

Simultaneously published in UK
by Routledge
2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN

Routledge is an im print o f the Taylor & Francis Group

Transferred to Digital Printing 2006

© Pallavi Pandit Laisram 2006

Typeset by
Astricks
New Delhi, www.astricks.com

All rights reserved. No part of this book may be reprinted or

reproduced or utilized in any form or by any electronic, mechanical,
or other means, now known or hereafter invented, including
photocopying and recording, or in any information storage or retrieval
system, without permission in writing from the publishers.

British Library C ataloguing in Publication Data

A catalogue record for this book is available from the British Library

ISBN 0-415-40115-1
For my professors and my family
This page intentionally left blank
Preface

L ife in the nineteenth century appears so backward and remote

when compared to the growth of technology and explosion

of knowledge in the twentieth century that we are tempted to think

we have actually advanced and progressed, and become citizens of

the world. While it is true that the world is far better connected

than it ever was and we have access to almost anything we want

from anywhere in the world (as long as we have the money and the

education to acquire it), our progress as human beings has proceeded

at a snail’s pace. The political ambitions and cultural perceptions

that determined and dominated a nineteenth century Western trav-

eler’s view of the Islamic Orient have remained largely unchanged

in the twenty-first century.

The troubled relationship between the countries of the West

and the Islamic Orient in the late twentieth and early twenty-first

centuries echoes, sadly, the tensions that existed in the British rela-

tionship with the Orient in the nineteenth century. For the British

empire, the Middle East was politically and economically very im-

portant as it formed the land route to India, “the jewel in the crown.”

Consequently, the empire used whatever means it could to maintain

its influence over the region. Since the latter half of the twentieth

century, the U.S. has, for a number of economic and political reasons,

sought to gain control or influence over these countries. The players

have changed, but the power games remain the same.





    
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Chapter 1

Viewing the Islamic Orient

1 n the nineteenth century the Western world viewed the Orient

through a complex set of stereotypes. The Orient was seen as
an exotic, erotic, frightening place, and also as an inferior, unpro-
gressive place, forever trapped in time, simultaneously attractive
and repulsive. Underlying these varied attitudes was the Western
world’s binary vision of East and West. While the West regarded
events, incidents, and inhabitants of the East as stereotypically
“Oriental” — in a static manner — without reference to social,
economic, and historical forces, it viewed itself contextually as a
living, developing force. That is to say, it perceived the Orient as
a place essentially different from the West and judged it by a
standard it never applied to itself. This perception of the Orient,
according to Edward Said can be defined as “a style of thought
based upon the ontological and epistemological distinction be-
tween ‘the Orient’ and . . . ‘the Occident’ ” (Said 1978, reprinted
1979: 2).
Edward Said, the first major critic to pursue an extended study
of this style of thought and representation, further defines Orien-
talism as “a system of knowledge about the Orient, an accepted
grid for filtering through the Orient into Western consciousness”
(ibid., 6). The West did not try to understand the Orient; instead,
it perceived the Orient in a way that suited its emotional needs
and its political aims. Orientalism thus constitutes an imaginative
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The Turkish Halfe-moone on her silver Hornes
Tosses the Christian Diadem, and adornes
The Sphaere of Ottoman with Starry light,
Stolne even from Those, under the Crosse who fight.
In this vision of the Armageddon, Dekker associates the religion
and the martial aptitude of the Turks with the forces of evil. This
fear of the “other” was dismissed, or at least contained, by the West
through denigration of the enemy. The Orient, it appears, existed
for Europe only in its imagination while the real Orient was disre-
garded. In a sense, as Said argues, even before the Orient was colo-
nized it was dominated imaginatively (Said 1979: 49–72 passim).
Even the militarily superior and relatively secular nineteenth
century West felt sufficiently uneasy about Islam to denigrate it
and to indulge in character assassination of Prophet Mohammad.
In his 1845 article (republished in an 1897 anthology), “The
Mohammedan Controversy”, well-known Arabic scholar and his-
torian of Islam, Sir William Muir, identifies the sense of threat
that the Christian world continued to feel.

Mohammedanism is perhaps the only undisguised and formid-

able antagonist of Christianity. From all the varieties of heathen
religions Christianity has nothing to fear, for they are but the
passive exhibitions of gross darkness which must vanish before the
light of the Gospel. But in Islam we have an active and powerful
enemy; — a subtle usurper who has climbed into the throne under
pretence of legitimate succession. . . . It is just because Moham-
medanism acknowledges the divine original, and has borrowed so
many of the weapons of Christianity, that it is so dangerous an
1 Viewing the Islamic Orient


            
   
 
 
    
    
 
 

        

 
  


   
  
     



   
 
       

 
   

        
      
    
    
  
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The fact that Christ did not punish the woman taken in adultery,
is assumed as conclusive evidence that Christianity abrogated the

Mosaical law. . . . Ahmed also gives the Catholics a sly hit about
the Reformation: ‘It appears that you Christians oppose all proph-
ets. You need not, therefore, reproach and reprobate the English
as you do. . . . You say that when some cursed persons came who
endeavoured to corrupt the Holy Scriptures, they were unable to
succeed; but corrupted only those books, which their own repro-
bate doctors had written out; and these are the English, some of
whom are now at Isfahan’ (emphasis mine ibid., 9).

               
                    
               
                
   
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