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A REVIEW OF THE ROLE OF ORIENTALISM IN CONSTRUCTING WESTERN

SELF-IDENTITY

Edward Said, in his book Orientalism, examines the complex and multifaceted relationship
between the Western world and the Orient with the concept of Orientalism, suggests that Orientalism,
in addition to being the invention of almost Europe, emerged as a deep and dynamic force in the
shaping of Western identity, rather than just adjacent to Europe.

According to Said, the way the West understands the Orient takes place away from objectivity
and reality under the influence of the Western imagination and sense of superiority. First, stereotypes
are created about what or who 'oriental' is. These stereotypes usually consist of depictions of the
Orient being exotic, mysterious, and backward compared to the West. Then a detailed narrative about
the Orient is built based on these stereotypes. However, this narrative is guided by the desires, fears,
and prejudices of the West. Therefore, this narrative is not based on real observations; on the contrary,
it is based on the reflections of the concerns and ambitions of the Western world in the Oriental world.
Thus, Orientalism strengthens the Western identity by reflecting the similarities and differences with
the way the West perceives the Orient and becomes a dynamic force in the construction of the identity
of the West.

To better understand the complex relationship between Orientalism and the construction of
Western identity, we also need to examine the concept of 'other'. The concept of 'other' here expresses
the generalization of Eastern cultures and their countries from the perspective of the West. Orient
differentiates from the West in terms of art, culture, politics, religion, and beliefs and becomes the
'other'. The West, especially with the Renaissance movements, started to differentiate itself from the
Orient. He tries to assimilate and exoticize the Orient by adding the Oriental aesthetic to its artistic
understanding. In this way, the sophistication of the West differs compared to the exotic charm of the
Orient. Thus, the way the Orient is perceived contributes to the formation of the West's own artistic
identity. This differentiation and 'otherization' become more evident with the colonial activities of
Europe between the 19th century and the early 20th century. Western states have used stereotypes in
the way they understand the Orient to legitimize their expansion. They used the 'backward' or
'threatening' depictions of the Orient as a moral justification for Western intervention and domination.
In this context, Orientalism not only shapes the process of understanding the Western identity but also
is effective in creating narratives that facilitate the geopolitical movements of the West.

It should also not be forgotten that Orientalism is not a static and monolithic concept. It evolves
and adapts in various historical and sociopolitical contexts. In other words, as the Western identity
changes, the role of Orientalism also changes. If we examine it from a psychological point of view, the
increase in the interest of the Western world in the philosophy and religions of the Orient has also
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brought a new dimension to the understanding of individualism and freedom in the West. So, the
Orient began to be seen as a source for the West (Fromm, 1955).

As a result, despite its imaginary elements, the Orient is not just a product of the Western
imagination. It has significantly affected the material culture and civilization of Europe by
intertwining with the West through trade, colonialism, and cultural exchange. This dynamic interaction
between East and West, through Orientalism, has associated the process of creation of Western identity
with cultural representations, power dynamics, and historical narratives. Thus, the effect of
Orientalism in shaping the Western identity can be expressed as complex and wide.

References

Said, E.W. (1978). Orientalism: Introduction. Routledge & Kegan Paul Ltd.

Fromm, E. (2006). The Sane Society (4th ed.). Payel Yayınevi