Invented Traditions and Orientalism Ideologies - Essay Example

Author: Institution: Course: Tutor: Date: Said’s “Orientalism” and Hobsbawm’s “Invented traditions” Views Invented traditions and Orientalism ideologies form basis of debate that has generated protracted debate among scholars in today’s history. The views raised by the two ideologies seek to penetrate the aspect of self identity while upholding on humanist ideology (Buruma and Margalit 13). It is from this view that economists, political scientist, anthropologist, and historians have correlated the views on the two subjects in connection to modernity. There is intense lobbying and divergent views by modern states on how to resolve disputes in the context of traditional values without raising conflict among affect communities. Consequently, the more people read about history and especially writings like that of Edward Said, more complex scenario and views emanate from the interpretation of Orient and Occident. By including Hobsbawm’s views on invented traditions, views shared among East and West in terms of Imperialism and those fighting to restore historical injustices meted out by colonialist raises the aspect of religious extremism and fanaticism. This essay seeks to highlight on views raised in Edward Said’s book on Orientalism and Hobsbawm’s Invented traditions writings in connection to modern situation using Asia to draw examples on how the two can be reconciled. Edward Said, in his quest for self-identity described events surrounding the Orient which however received different criticisms and appraisals. According to Said Orientalism was defined as a style or notion by western powers to exert authority, domination and redefinition over the Orient (Said 3). Imperialism theory (Said 7) blamed on Britain and France is described as an imagination that is viewed with skepticism because it had no bearing on the lives of native communities living in the Orient but an act of colonialism (Said 9). Perpetuation of these views was achieved through exertion of exterior authority and representation that undermined the Orient’s capability to represent itself. Language and Culture which are the avenues that channel self identity and representation, were targeted to censure or divert traditions and impose western cultural domination. Said’s writing and views seeks to justify these actions against the European and Western powers on the aspect of Orientalism (Said 24). Revealing the western self interest in the Orient is a question that is raised by Said’s view on the Orient (Said 12), it can be argued that Said’s view on the Orient was deliberate to create an illusion that West used to justify superiority (Said 11). Japan is introduced in the Orient structure through images that portray it to be both a subject and ruler. This aspect generated criticism for authorities in Japan. This can be justified by its present day inclination to European and American policy in Central Asia. It is for this reason that Japan is grouped as part of the powers that encouraged imperialism and colonialism (Harada 9). The term Orient has been used to contrast with Occident or Arab and West. Occident can best be described by Buruma and Margalit as the first onslaught of war against western cultural superiority (Buruma and Magarit 3). Literati scholars gathered in Kyoto immediately after bombing of American Pearl Harbor to discuss on how to defeat modernity and place Japan as an new world order. Their main agenda for the meeting was to overcome western values, reverse history and identify Japan as a modern state while upholding on past spiritual ideology (Buruma and Margalit 4). According to Buruma and Margalit, American pop culture, foreign policies, capitalist markets and sexual licensing among other modern popular cultural and national identities in West is the precursor to declare war (Buruma and Magarit 5). This is actually how Occidentalism can be defined. Occidentalists champion the idea that matters of state and religion are inseparable; this contravenes views of the west who consider politics, science and economy to be separate from church affairs (Buruma and Magarit 7).By invoking spiritual practices and values as pillars of administration for organizations, Occidentalists have invented historical traditions to suite modern administrative structure. This innovative ways of the past can be best described through Hobsbawm’s ideology of invented traditions. In view of this argument, one essay in a book written by Hobsbawm, described invention of tradition idea to be an inclusion of ritual practices which symbolizes natural happenings to aspects that influence repetitive behavior of certain norms and values. The essay classifies events of the past that have continuity and are linked to present practices (Hobsbawm 1). However, Hobsbawm raises concern over incidences that happened more recently yet they are perceived to have continuity with the past history. Such events if established and governed by rules will attempt to create continuity to past history. It is under such circumstances that the events are categorized as invention of the traditions through fiction (Hobsbawm 1). For two centuries that have past, invented traditions has generated a lot of interest to historians. Their main concern was to distinguish between structuring of social life as invariant and unchanging and innovations and dynamism that is shaping the modern world (Hobsbawm 2). By comparing tradition and custom against the view of invariant and constant change, Hobsbawm, asserts that changes in ‘tradition’ is indeed determined by decline in ‘custom’ because the two are intertwined. It is also worthy to differentiate routine and conventional practices from tradition because the later has justification to their functions which do not bear ideology but just technical facts (Hobsbawm 3).In this respect, routine or pragmatic ideas and traditions have an inverse relationship. For example, among liberal Jews, restrictions in diet is pragmatically justified based on the argument that pork was banned by Hebrews due to lack of hygiene as a show of weakness in tradition (Hobsbawm 4). In contrast, practices or objects can be rendered to be used only for ritual and symbolic purposes if they lost practical use (Hobsbawm 4). Historians are still puzzled on the actual process of invented tradition, especially where information or documentation is obscure. It is assumed that the trend in ritualization and formalization will increase and adopt a new shape as society’s values weaken due to rapid dynamic changes taking place and destruction in patterns of social behavior on which old traditions were designed, this will in turn create new values that are not applicable (Hobsbawm 4). Subsequently, in most recent past, modernization and liberalization incidentally do not confine invented traditions to traditional societies per se, but have spread it into modern society (Hobsbawm 5). Adaptation of these old traditions to suite in to modern society requires the use of ancient assets to built new norms and values in society, this occurs for novel reasons and to enhance continuity especially where there exists a well preserved symbolism, official ritual and moral exhortation (Hobsbawm 6). On the onset of nationalism and state identity, new devices and symbols were created as part of the movements for nationhood and states. For example, national flag, national anthem, or personified images (Hobsbawm 7). These events took place unexpectedly, such that continuity with the past history had to be invented. Invented traditions can be summarized into three main types: 1. traditions that symbolize or establish social cohesion or groupings of artificial or real communities, 2. traditions that legitimize or establish status, institutions or relationship to authorities, and 3. traditions that serve the purpose of inoculating beliefs, socialization, and conventions of behavior to value systems. Among these roles, difficulties were prevalent since domination or conflict in ideology of class did not allow universal application of the invented traditions (Hobsbawm 9). Existing, traditional social hierarchy also was threatened by invented traditions as modern society adapted to new social organization and authority. The traditional status of superiors and inferiors were gradually being changed to administration based on legal practices of equality (Hobsbawm 10). This aspect generated conflict that can be traced in modern times, for example, people who consider themselves elites in society wish to get obedience from the inferiors due to their bourgeois status., threatening such status quo in modern democracies has resulted to spread of conflicts through military coups, or bureaucratic administration (Hobsbawm 10). Patriotism and loyalty by citizens is governed by the three symbols, National anthem, national flag, and the national emblem. This symbol in turn gives a state its identity and sovereignty (Hobsbawm 11).On this basis, it can be argued that invented traditions have brought more harm than benefit in modern society, where old practices of administration like liberal have been revolutionized into radical administration that create conflicts in society. Adoption of socialism and communism threatened the world order between the East socialist revolution and West who value nationalistic structures which is considered to be imperialistic (Hobsbawm 12). Palestinian and Israeli nationalism is a clear manifestation of modern conflict created by invented traditions that lack proper understanding and bearing to past continuity in history especially where language orientation is concerned (Hobsbawm 14). At this point it is now possible to associated Invented traditions and Orientalism. The connection to modernity between these two views is rather coincidental, driven by present revolutionary ideologies and economic interests. There is constant threat of war and political unrest currently in Middle East. This has permanently entangled and occupied the region in a state of dilemma and forms the peak or turning point between practices and cultural values reminiscence of Europe and western standards against Islamic extremist supported by states that hate western culture which they term as colonialist and imperialism (Buruma and Margalit 14). In addition, Suicide bombers and those advocating for holy war like Osama bin Laden draw their inspirational ideas from history. However, there is no clear line on the geographical limits that defines this history (Buruma and Margalit 12). In more recent history the events of September 11, elicited mixed reactions. While most states worldwide condemned it as an act of barbarism and terrorism, Islamic fundamentalists in Asia and some section of authorities in Far East like China censured their media to replay the action in a movie style which implies a spirit of heroism and success against American symbols of global capitalism, imperialism and cultural dominance (Buruma and Margalit 14-15). Another example where Orientalism makes connection to invented traditions can be shown in Australia’s fight for self identity through use of images and films. From the imagery it is possible for one to link Anti-Asian sentiments in Australia appearing in form of cartoons that show Asians as pests on Mongolian Octopus or Oriental dragon. The tentacles of the Octopus infected by Asian plague insect give impression of causing joblessness to native Australians and also threatening to take their daughters and wives (Broinnowski 18-19). To draw conclusion based on discussion of the two views above, there is need for more insights on cultural, social-economic and political aspects in relation to invented traditions in order to create a level understanding and also avert strong beliefs that western cultural and interest in the Orient is imperialistic and oppressive. Works cited Broinnowski, Alison. “Australian Impressions of Asia” The yellow lady. Melbourne, Oxford University press, 1996. Buruma, Ian and Margalit, Avishai. “A short history of anti-westernism.” Occidentalism. London: Atlantic Books, 2004. 1-24, 232-233. Harada, Yoko. The Occident in the Orient or the Orient in the Occident? Reception of Said’s Orientalism in Japan. University of Wollongong. 2006.14 April. 2009. . Hobsbawm, Eric and Ranger Terence. The Invention of Tradition. Cambridge: Cambridge University Press, 1983. 1-41. Said, Edward. Orientalism. London: Penguin Books, 2003. Read More