Since Edward Said’s foundational work, Orientalism has been singled out for critique as the quintessential example of Western intellectuals’ collaboration with oppression. Controversies over the imbrications of knowledge and power and the complicity of Orientalism in the larger project of colonialism have been waged among generations of scholars. But has Orientalism come to stand in for all of the sins of European modernity, at the cost of neglecting the complicity of the rest of the academic disciplines? In this landmark theoretical investigation, Wael B. Hallaq reevaluates and deepens the critique of Orientalism in order to deploy it for rethinking the foundations of the modern project. Refusing to isolate or scapegoat Orientalism, Restating Orientalism extends the critique to other fields, from law, philosophy, and scientific inquiry to core ideas of academic thought such as sovereignty and the self. Hallaq traces their involvement in colonialism, mass annihilation, and systematic destruction of the natural world, interrogating and historicizing the set of causes that permitted modernity to wed knowledge to power. Restating Orientalism offers a bold rethinking of the theory of the author, the concept of sovereignty, and the place of the secular Western self in the modern project, reopening the problem of power and knowledge to an ethical critique and ultimately theorizing an exit from modernity’s predicaments. A remarkably ambitious attempt to overturn the foundations of a wide range of academic disciplines while also drawing on the best they have to offer, Restating Orientalism exposes the depth of academia’s lethal complicity in modern forms of capitalism, colonialism, and hegemonic power.

Reforming Modernity is a sweeping intellectual history and philosophical reflection built around the work of the Morocco-based philosopher Abdurrahman Taha, one of the most significant philosophers in the Islamic world since the colonial era. Wael B. Hallaq contends that Taha is at the forefront of forging a new, non-Western-centric philosophical tradition. He explores how Taha’s philosophical project sheds light on recent intellectual currents in the Islamic world and puts forth a formidable critique of Western and Islamic modernities. Hallaq argues that Taha’s project departs from—but leaves behind—the epistemological grounds in which most modern Muslim intellectuals have anchored their programs. Taha systematically rejects the modes of thought that have dominated the Muslim intellectual scene since the beginning of the twentieth century—nationalism, Marxism, secularism, political Islamism, and liberalism. Instead, he provides alternative ways of thinking, forcefully and virtuosically developing an ethical system with a view toward reforming existing modernities. Hallaq analyzes the ethical thread that runs throughout Taha’s oeuvre, illuminating how Taha weaves it into a discursive engagement with the central questions that plague modernity in both the West and the Muslim world. The first introduction to Taha’s ethical philosophy for Western audiences, Reforming Modernity presents his complex thought in an accessible way while engaging with it critically. Hallaq’s conversation with Taha’s work both proffers a cogent critique of modernity and points toward answers for its endemic and seemingly insoluble problems.

A groundbreaking critique of the West's historical, cultural, and political perceptions of the East that is—three decades after its first publication—one of the most important books written about our divided world. "Intellectual history on a high order ... and very exciting." —The New York Times In this wide-ranging, intellectually vigorous study, Said traces the origins of "orientalism" to the centuries-long period during which Europe dominated the Middle and Near East and, from its position of power, defined "the orient" simply as "other than" the occident. This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding.

Wael B. Hallaq boldly argues that the "Islamic state," judged by any standard definition of what the modern state represents, is both impossible and inherently self-contradictory. Comparing the legal, political, moral, and constitutional histories of premodern Islam and Euro-America, he finds the adoption and practice of the modern state to be highly problematic for modern Muslims. He also critiques more expansively modernity's moral predicament, which renders impossible any project resting solely on ethical foundations. The modern state not only suffers from serious legal, political, and constitutional issues, Hallaq argues, but also, by its very nature, fashions a subject inconsistent with what it means to be, or to live as, a Muslim. By Islamic standards, the state's technologies of the self are severely lacking in moral substance, and today's Islamic state, as Hallaq shows, has done little to advance an acceptable form of genuine Shari'a governance. The Islamists' constitutional battles in Egypt and Pakistan, the Islamic legal and political failures of the Iranian Revolution, and similar disappointments underscore this fact. Nevertheless, the state remains the favored template of the Islamists and the ulama (Muslim clergymen). Providing Muslims with a path toward realizing the good life, Hallaq turns to the rich moral resources of Islamic history. Along the way, he proves political and other "crises of Islam" are not unique to the Islamic world nor to the Muslim religion. These crises are integral to the modern condition of both East and West, and by acknowledging these parallels, Muslims can engage more productively with their Western counterparts.

This book is a post-revisionist history of the late Ottoman Empire that makes a major contribution to Ottoman scholarship.

Wael B. Hallaq has already established himself as one of the most eminent scholars in the field of Islamic law. In this book, first published in 1997, the author traces the history of Islamic legal theory from its early beginnings until the modern period. Initially, he focuses on the early formation of this theory, analysing its central themes and examining the developments which gave rise to a variety of doctrines. He concludes with a discussion of modern thinking about the theoretical foundations and methodology of Islamic law. In organisation, approach to the subject and critical apparatus, the book will be an essential tool for the understanding of Islamic legal theory in particular and Islamic law in general. This, in combination with an accessibility of language and style, will guarantee a readership among students and scholars and anyone interested in Islam and its evolution.

The 1978 publication of Edward Said's Orientalism unsettled the world. Over two decades earlier Aimé Césaire had famously spoken of the boomerang effect of colonization, which dehumanized both the colonizer and the colonized. Over time, Said and his 1978 book took Césaire’s anti-imperial critique one step further by enabling the boomerang effect of decolonization. Inspired by that intellectual trajectory, The Boomerang Effect of Decolonization redefines post-Orientalism in a relational and integrative way. This volume draws on the reception and critique of Said’s ideas as well as his own attempts to appropriate the boomerang’s recursive nature and empower decolonial processes that aimed to transform everyone, regardless of differences both imagined and real, for the betterment of all. Reflecting upon Orientalism, its legacies, and the myriad conversations it has generated, scholars from various disciplines examine acts of anti-racism and liberation through the lens of critical race theory. Covering topics including Said’s anti-Orientalist world, Métis/Michif consciousness, writing by the French scholar Jacques Berque, the politics of allyship in the Israeli-Palestinian conflict, and the convergence between healthcare and settler-colonialism in Northwestern Ontario, contributors explore the different paths critiques of imperial cultures and their politics of difference have travelled in Canada and abroad. Said’s Orientalism reoriented both decolonization itself and his readers’ imaginations. By redefining post-Orientalism as a relational and inclusive mode of liberation, this volume offers tools to think about difference differently, centring its anti-racist framework on the relationship between misrepresented people and their rewritten histories. Contributors include Yasmeen Abu-Laban (Alberta), Rachad Antonius (UQAM), Sung Eun Choi (Bentley), Mary-Ellen Kelm (Simon Fraser), Allyson Stevenson (Saskatchewan), Mira Sucharov (Carleton), and Lorenzo Veracini (Swinborne).

A New York Times Book Review Editors' Choice The first comprehensive biography of the most influential, controversial, and celebrated Palestinian intellectual of the twentieth century As someone who studied under Edward Said and remained a friend until his death in 2003, Timothy Brennan had unprecedented access to his thesis adviser’s ideas and legacy. In this authoritative work, Said, the pioneer of postcolonial studies, a tireless champion for his native Palestine, and an erudite literary critic, emerges as a self-doubting, tender, eloquent advocate of literature’s dramatic effects on politics and civic life. Charting the intertwined routes of Said’s intellectual development, Places of Mind reveals him as a study in opposites: a cajoler and strategist, a New York intellectual with a foot in Beirut, an orchestra impresario in Weimar and Ramallah, a raconteur on national television, a Palestinian negotiator at the State Department, and an actor in films in which he played himself. Brennan traces the Arab influences on Said’s thinking along with his tutelage under Lebanese statesmen, off-beat modernist auteurs, and New York literati, as Said grew into a scholar whose influential writings changed the face of university life forever. With both intimidating brilliance and charm, Said melded these resources into a groundbreaking and influential countertradition of radical humanism, set against the backdrop of techno-scientific dominance and religious war. With unparalleled clarity, Said gave the humanities a new authority in the age of Reaganism, one that continues today. Drawing on the testimonies of family, friends, students, and antagonists alike, and aided by FBI files, unpublished writings, and Said's drafts of novels and personal letters, Places of Mind synthesizes Said’s intellectual breadth and influence into an unprecedented, intimate, and compelling portrait of one of the great minds of the twentieth century.

Orientalism is about much more than just information gathered about the East within its general postcolonial period. In this period, orientalism is a Western discourse that dominated and shaped the view of the East. There is “otherization” in the way the West has historically looked at the East and within the information presented about it. These original stories of travelers in the past and previous telling about the East are facing a reconstruction through modern types of media. Cinema, television, news, newspaper, magazine, internet, social media, photography, literature, and more are transforming the way the East is presented and viewed. Under the headings of post-orientalism, neo-orientalism, or self-orientalism, these new orientalist forms of work in combination with both new and traditional media are redefining orientalism in the media and beyond. The Handbook of Research on Contemporary Approaches to Orientalism in Media and Beyond shows how both new media and traditional media deal with orientalism today through the presentation of gender, race, religion, and culture that make up orientalist theory. The chapters focus on how orientalism is presented in the media, cinema, TV, photography, and more. This book is ideal for communications theorists, media analysts, practitioners, researchers, academicians, and students working in fields that include mass media, communications, film studies, ethnic studies, history, sociology, and cultural studies.

Available for the first time in the English language, this is a complete and annotated translation of a key work by the twelfth-century Muslim philosopher, Averroes (Ibn Rushd). Acknowledged as the leading transmitter of Aristotelian th ought, Averroes also held controversial views about the re lationship between faith and reason, arguing that religion should not be allowed to impose limits on the exercise of rational thought. His theory of rationality, along with others on language, justice and the interpretation of religious texts, is clearly presented here, in a work that provides the most comprehensive picture available of Averroes's great intellectual achievements.