Conrad ..horror .. critique

5 From Culture and Imperialism: 19–31.  1993 by Edward W. Said. E D WA R D W. S A I D Two Visions in Heart of Darkness Domination and inequities of power and wealth are perennial facts of human society. But in today’s global setting they are also interpretable as having something to do with imperialism, its history, its new forms. The nations of contemporary Asia, Latin America, and Africa are politically independent but in many ways are as dominated and dependent as they were when ruled directly by European powers. On the one hand, this is the consequence of self-inflicted wounds, critics like V. S. Naipaul are wont to say: they (everyone knows that “they” means coloreds, wogs, niggers) are to blame for what “they” are, and it’s no use droning on about the legacy of imperialism. On the other hand, blaming the Europeans sweepingly for the misfortunes of the present is not much of an alternative. What we need to do is to look at these matters as a network of interdependent histories that it would be inaccurate and senseless to repress, useful and interesting to understand. The point here is not complicated. If while sitting in Oxford, Paris, or New York you tell Arabs or Africans that they belong to a basically sick or unregenerate culture, you are unlikely to convince them. Even if you prevail over them, they are not going to concede to you your essential superiority or your right to rule them despite your evident wealth and power. The history of this stand-off is manifest throughout colonies where white masters were once unchallenged but finally driven out. Conversely, the triumphant natives
Edward W. Said6 soon enough found that they needed the West and that the idea of total independence was a nationalist fiction designed mainly for what Fanon calls the “nationalist bourgeoisie,” who in turn often ran the new countries with a callous, exploitative tyranny reminiscent of the departed masters. And so in the late twentieth century the imperial cycle of the last century in some way replicates itself, although today there are really no big empty spaces, no expanding frontiers, no exciting new settlements to establish. We live in one global environment with a huge number of ecological, economic, social, and political pressures tearing at its only dimly perceived, basically uninterpreted and uncomprehended fabric. Anyone with even a vague consciousness of this whole is alarmed at how such remorselessly selfish and narrow interests—patriotism, chauvinism, ethnic, religious, and racial hatreds—can in fact lead to mass destructiveness. The world simply cannot afford this many more times. One should not pretend that models for a harmonious world order are ready at hand, and it would be equally disingenuous to suppose that ideas of peace and community have much of a chance when power is moved to action by aggressive perceptions of “vital national interests” or unlimited sovereignty. The United States’ clash with Iraq and Iraq’s aggression against Kuwait concerning oil are obvious examples. The wonder of it is that the schooling for such relatively provincial thought and action is still prevalent, unchecked, uncritically accepted, recurringly replicated in the education of generation after generation. We are all taught to venerate our nations and admire our traditions: we are taught to pursue their interests with toughness and in disregard for other societies. A new and in my opinion appalling tribalism is fracturing societies, separating peoples, promoting greed, bloody conflict, and uninteresting assertions of minor ethnic or group particularity. Little time is spent not so much in “learning about other cultures”—the phrase has an inane vagueness to it—but in studying the map of interactions, the actual and often productive traffic occurring on a day-by-day, and even minute-by- minute basis among states, societies, groups, identities. No one can hold this entire map in his or her head, which is why the geography of empire and the many-sided imperial experience that created its fundamental texture should be considered first in terms of a few salient configurations. Primarily, as we look back at the nineteenth century, we see that the drive toward empire in effect brought most of the earth under the domination of a handful of powers. To get hold of part of what this means, I propose to look at a specific set of rich cultural documents in which the interaction between Europe or America on the one hand and the imperialized world on the other is animated, informed, made explicit as an experience for both sides of the encounter. Yet before I do this, historically and systematically, it is a useful preparation to look at what still remains of imperialism in recent

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