This is an investigation of Western cultural identity. It shows how people's images of themselves and others reflect the power that different groups in a society have to shape these images. The contributors describe these images in Western academic writing, popular Western culture, and societies outside the West, in this counterpart to Edward Said's Orientalism. - ;Occidentalism is an investigation of images of Western cultural identity. Edward Said's Orientalism revolutionized Western understanding of non-Western cultures by showing how Western projected images shaped the Occidental of the Orient, but those who follow Said have not until now reflected that understanding back onto Western societies. Occidentalism shows how images of the West shape people's conceptions of themselves and others, and how these images are in turn shaped by members of Western and non-Western societies alike. The contributors describe and explicate these images in a variety of areas, from Western academic writing to popular Western culture, from societies within and outside the West, to show how power and conflict shape such conceptions. -

Twenty-five years ago, Edward Said's Orientalism spawned a generation of scholarship on the denigrating and dangerous mirage of "the East" in the Western colonial mind. But "the West" is the more dangerous mirage of our own time, Ian Buruma and Avishai Margalit argue, and the idea of "the West" in the minds of its self-proclaimed enemies remains largely unexamined and woefully misunderstood. Occidentalism is their groundbreaking investigation of the demonizing fantasies and stereotypes about the Western world that fuel such hatred in the hearts of others. We generally understand "radical Islam" as a purely Islamic phenomenon, but Buruma and Margalit show that while the Islamic part of radical Islam certainly is, the radical part owes a primary debt of inheritance to the West. Whatever else they are, al Qaeda and its ilk are revolutionary anti-Western political movements, and Buruma and Margalit show us that the bogeyman of the West who stalks their thinking is the same one who has haunted the thoughts of many other revolutionary groups, going back to the early nineteenth century. In this genealogy of the components of the anti-Western worldview, the same oppositions appear again and again: the heroic revolutionary versus the timid, soft bourgeois; the rootless, deracinated cosmopolitan living in the Western city, cut off from the roots of a spiritually healthy society; the sterile Western mind, all reason and no soul; the machine society, controlled from the center by a cabal of insiders—often Jews—pulling the hidden levers of power versus an organically knit-together one, a society of "blood and soil." The anti-Western virus has found a ready host in the Islamic world for a number of legitimate reasons, they argue, but in no way does that make it an exclusively Islamic matter. A work of extraordinary range and erudition, Occidentalism will permanently enlarge our collective frame of vision

Negative portrayals of the West in Iran are often centred around the CIA-engineered coup of 1953, which overthrew Prime Minister Mohammad Mosaddeq, or the hostage-taking crisis in 1979 following the attack on the US embassy in Tehran. Looking past these iconic events, Ehsan Bakhshandeh explores the deeper anti-imperialistic and anti-hegemonic roots of the hostility to Westernism that is evident in the Iranian press. Distinguishing between negative and outright hostile perceptions of the West - which also encompasses Britain, France and Germany - the book traces how the West is represented as the `Occident' in the country's media. From the Qajar period and the Tobacco protests of the late nineteenth century to the ill-fated Anglo-Persian Treaty of 1919, through to the 1953 coup and 1979 hostage crisis, Bakshandeh highlights the various points in history when misinterpretations and conflicts led to a demonisation of the `other' in the Iranian media. The major recent source of contention between the West and Iran has of course been the nuclear issue and the resultant regime of sanctions. By examining how this and other issues have been represented by the Iranian press, Bakshandeh offers a crucial and often-overlooked aspect of the key relationship between Iran and the West.

When Barack Obama was elected in 2008, his foreign policy was at first seen to be the antithesis of that of his predecessor, George W. Bush. Eid Mohamed highlights how in the wake of this change of US administration, Arab media, literature and cinema began to assert the value of America as a potential source of 'change' while attempting to renegotiate the Arab world's position in the international system. Arab cultural representation of the United States has variously changed and developed since 9/11, and again in the wake of the protests in 2011 and the ensuing political turmoil in Egypt, Libya, Yemen, and of course, Syria. Taking this into account, Mohamed offers an examination of the ways in which stereotypes of America are both presented and challenged through cinema, fiction and the wider media and intellectual production. Rather than seeing this process as one where the Middle East reacts to and attempts to negotiate with western modernity, Mohamed instead highlights the significant interplay of religion, pop culture and politics and the role they play in shaping the complex relation between America and the nations of the Middle East.

In the decades since Edward Said first christened the term 'Orientalism', the discourse on the West's historical representation of the East has been inundated with new literature. While the Western perception of the 'the Orient' has become a well-worn topic in the field of Asian and Middle Eastern studies, the way in which the Arab world has come to perceive the West has been largely neglected. Occidentalisms in the Arab World not only presents a comprehensive overview and pointed commentary on recent works in the emerging field of Occidentalist studies, but also provides new insight on the interplay between ideology and image in the formulation of 'the West'. Robbert Woltering offers an in-depth look at the ways in which multiple representations - occidentalisms - of the West have developed in Egypt since the end of the Cold War. From the pivotal classics of Sayyid Qutb and Gamal Abdel Nasser to the contemporary works of Muhammad Imara and Galal Amin, 'Occidentalisms in the Arab World' explores the political undertones in the 'imagined West' in Egyptian media. Through the rigorous analysis of newspaper editorials, scholarly literature, widely-circulated books, and visual media, Woltering examines the competing influences of leftist-nationalist, liberal, and Islamist ideologies within the context of the broader struggle for political supremacy in the region. Drawing from the work of intellectuals at the respective forefronts of these movements, Woltering explores the nuanced relationship between image and ideology, which has shaped the how the West is perceived within the Arab world today. 'Occidentalisms in the Arab World' provides an unparalleled and original commentary in an emerging field at the intersection of Middle East Studies, Political Science, and Media Studies.

More than three decades after its first publication, Edward Said's groundbreaking critique of the West's historical, cultural, and political perceptions of the East has become a modern classic. 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. Essential, and still eye-opening, Orientalism remains one of the most important books written about our divided world.

In Mughal Occidentalism, Mika Natif elucidates the meaningful and complex ways in which Mughal artists repurposed Christian and Renaissance visual idioms to embody themes from classical Persian literature and represent Mughal policy, ideology and dynastic history from the 1580s-1630s