Two Words, One Answer.
said David
 Culture and Resistance: Conversations with Edward W. Said $16.00 The volume under review is one of two published collections of interviews by David Barsamian. This one, the second, features interviews conducted between February 1999 and February 2003. It takes the form of question and answer sessions, so its content and tenor owes something to Barsamian whose own interests and priorities point Said in certain directions. This means an emphasis on current affairs, personalities and controversy. Said, I suggest, should be understood not as an advocate for the Palestinian cause per se, a mere partisan, but as an advocate for Enlightenment values. His criticism of Israeli policy is couched in terms of human rights and proportionality; his criticism of the US and the UK polities, in terms of the failure of democracy and public discourse; his criticism of Arab leadership and educated classes, in terms of corruption and failure to understand their own predicament. Said's stance is humanistic, rather than religious, universal rather than ethno-centric. Opponents choose to characterise his position differently: far from being a renaissance man fighting for truth and justice, he is a propagandist and apologist for terrorism. Even if one concedes that occasionally he is less than generous to his opponents positions, his account of events and their meaning is generally entirely credible. Nowhere in this volume does Said expound a comprehensive philosophy or belief system as such, but everywhere his outlook is evident: not as an ideology but as a cultural stance, a structure of feelings. As well as seeking to re-educate the public and plead his case in the court of public opinion, he also makes a special point of taking to task the intellectual classes whose duties should include reminding everyone that we are talking about people. We are not talking about abstractions. He attacks American Pragmatism, French Deconstruction and Arab intellectuals. His side swipe at Baudrillard is particularly interesting, for it is at this point that his intellectual footing is revealed most clearly. His work on texts is not intended as a philosophy of meaning, but as a means of serving the cause of human liberation. The accusation laid against his fellows is that they have turned away from the great narratives of enlightenment and emancipation. He has surely earned his entitlement to make these criticisms. As a Palestinian-American he engaged in a life-long dialogue with the West of the most profound sort. His knowledge of Western thought and in particular literature is of the highest order and is well displayed in his frequent references to Western writers of fiction, poetry and political analysis. By listening to the best of the West he has learned well the highest aspirations of Western humanism and is a master of playing these ideals back against those who have abandoned them so readily for a sterile pragmatism or self-indulgent petty squabbling over definitions. Whilst, for example, US figures routinely denigrate the United Nations, he says the framework of the UN is absolutely essential. Said's power comes not so much from his ideas alone, as from the coupling of his undoubted intellect with humanity. There are references throughout the book to poets, musicians, feelings; not so much to philosophies, theories or creeds. His attack on the failings of the intellectual class is made poignant by reference to Aim¸«± C¸«±saire's poem The Rendezvous of Victory; their failing being one not so much of the mind but of the heart. Whilst portraying the very picture of calm reflection and rational analysis Said none the less conveys the depth of his feelings. On the one hand, the anger felt by Palestinians at the Al-Aqsa incident, and on the other hand, the warmth he expresses towards men like Daniel Barenboim. This is not a question of nationality, ethnicity or an Oriental mentality: it is a question of human feelings he recognises and shares in. In addressing Western audiences Said is an educator, a polemicist and an erudite representative of his people and, I propose, a champion of Enlightenment values. He also addresses the Palestinians themselves and their fellow Arabs. His Israeli critics always start by demanding he denounce terrorism: he does. Israeli terrorism and Palestinian terrorism (And, of course, 9/11 and the holocaust). Does he denounce violence itself? He says he is not a pacifist but is willing to advocate pacifism because "armies are useless". He says there is "no military option", but this prudential (wouldn't be wise) rather a matter of principle. Said is a advocate of greater intercourse between Palestinians and the rest of the world, particularly the Arab world; of civil society. He chides Arab intellectuals and academic institutions for isolating Palestine and ignoring Israel as part of a supposed policy of refusing normalisation, which is simply a denial of reality. Based on his own frequent visits to the Occupied Territories Said rejected the 1993 Oslo accords and the so-called peace process but is an ardent advocate of coexistence between Israeli Jews and Palestinian Arabs in one bi-national state. This despite the wrath he incurred from fellow members of the Palestine National Council. Here is a man who dares to dream. A man who dares to denounce illusions of progress and state the uncompromising truth: Jews and Palestinians have to find a modus vivendi. Neither is leaving and they are too geographically interwoven to make a two state solution viable. Personally, I find his arguments convincing both as to the aimed for outcome and the means of getting there. These means are not in origin political or military; they are personal and civil. Before political arrangements stand a chance of working each side must, like Said and his Israeli friend Daniel Barenboim, work on establishing a human connection without which the Other is always going to be "dehumanised, demonised, invisible". With his values grounded in those of the Enlightenment and his heart finding inspiration in Aim¸«± C¸«±saire, I'll take his vision of the way to a better future over the partisanship and power plays of some of his opponents any day. (c) hythlodaeus 2007.  And Nathan said to David, Thou art the Man. II Samuel (ch. XII, v. 7) Keychain $2.99 Text on keychain: And Nathan said to David, Thou art the Man. II Samuel (ch. XII, v. 7) * Durable acrylic key chain is crystal-clear and double-sided so the artwork or message is seen twice. * Sturdy metal ring holds your keys securely. * Full color printed images or messages are included. * If you have new ideas or need help selecting text for your custom keychains please contact us. * Size: 2 1/8" x 3 1/2" (Approx. business card)  Pieces of Africa $17.98 I love every moment, every note of the music on this album. It's inspiring, exhilarating, and just plain fun. |
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