the domination of the people of the ‘East’ because of the Orientalist discourse embedded within these texts. Literature here is understood as a kind of carrier and distributor of ideology. He underscored again and again the importance of understanding the intimate relationship between knowledge and power, declaring: "If the knowledge of Orientalism has any meaning, it is in being a reminder of the seductive degradation of knowledge, of any knowledge, anywhere, at any time.” Thesis of representation Orientalism (1978) proposes that much of the Western study of Islamic civilization was an exercise in political intellectualism; a psychological exercise in the self-affirmation of "European identity"; not an objective exercise of intellectual enquiry and the academic study of Eastern cultures. Therefore, Orientalism was a method of practical and cultural discrimination that was applied to non-European societies and peoples in order to establish European imperial domination. In justification of empire, the Orientalist claims to know more—essential and definitive knowledge—about the Orient than do the Orientals. One of the main themes of Said's critique is that the representations of the Orient as "different" from the West are based entirely on accounts taken from textual sources, many of them produced by Westerners. Modern on-the-ground reality is heavily discounted such that the Orient is implicitly disregarded as incapable or not credible to describe itself. Western writings about the Orient, the perceptions of the East presented in Orientalism, cannot be taken at face value, because they are cultural representations based upon fictional, Western images of the Orient. The history of European colonial rule and political domination of Eastern civilizations, distorts the intellectual objectivity of even the most knowledgeable, well-meaning, and culturally sympathetic Western Orientalist; thus did the term "Orientalism" become a pejorative word regarding non–Western peoples and cultures: The notion of cultural representations as a means for domination and control would remain a central feature of Said's critical approach proposed in Orientalism. Towards the end of his life for instance, Said argued that while representations are essential for the function of human life and societies—as essential as language itself—what must cease are representations that are authoritatively repressive, because they do not provide any real possibilities for those being represented to intervene in this process. The alternative to an exclusionary representational system for Said would be one that is “participatory and collaborative, non-coercive, rather than imposed,” yet he recognised the extreme difficulty involved in bringing about such an