“As an Egyptian of Palestinian origin teaching English literature at an American university, who had built his scholarly career on a Polish sailor that became an English writer (Joseph Conrad), Said’s assertion that western orientalists could not comprehend the East and easterners because they were born into a different culture, seems somewhat bizarre.”

— Edward Said

Yoav Gelber, Nation and History: Israeli Historiography between Zionism and Post-Zionism (London and Portland, OR: Vallentine Mitchell, 2011), p. 56

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Edward Said24

Professor of English and literature 1935–2003

Luis Rafael Sánchez (1936) Puerto Rican playwright and novelist

On some people’s resistance to reading English literature in “Luis Rafael Sánchez: Counterpoints" https://ufdc.ufl.edu/UF00096005/00024/14j (Sargasso, 1984)

“So it was in the Civil War. Farragut's father was born in Spain and Sheridan's father in Ireland; Sherman and Thomas were of English and Custer of German descent; and Grant came of a long line of American ancestors whose original home had been Scotland. But the Admiral was not a Spanish-American; and the Generals were not Scotch-Americans or Irish-Americans or English-Americans or German-Americans. They were all Americans and nothing else. This was just as true of Lee and of Stonewall Jackson and of Beauregard.”

Theodore Roosevelt (1858–1919) American politician, 26th president of the United States

1910s, Address to the Knights of Columbus (1915)

“A university teaches. What does it teach? It must obviously teach all the languages in which the great literatures which have been preserved were written — Hebrew, Arabic, Sanskrit, Greek, Latin, French, Italian, German, Scandinavian, and English.”

Charles William Eliot (1834–1926) President of Harvard

[Z. Elmarsafy, A. Bernard, D. Attwell, Debating Orientalism, https://books.google.com/books?id=VP6ARP2m-D0C&pg=PA82, 13 June 2013, Springer, 978-1-137-34111-2, 82]

“Most English speakers do not have the writer's short fuse about seeing or hearing their language brutalized. This is the main reason, I suspect, that English is becoming the world's universal tongue: English-speaking natives don't care how badly others speak English as long as they speak it. French, once considered likely to become the world's lingua franca, has lost popularity because those who are born speaking it reject this liberal attitude and become depressed, insulted or insufferable when their language is ill used.”

Russell Baker (1925–2019) writer and satirst from the United States

"Introduction to 'We're Losing Contact, Captain'" (p.353)
There's a Country in My Cellar (1990)

“Cultural and civilizational diversity challenges the Western and particularly American belief in the universal relevance of Western culture.”

Samuel P. Huntington (1927–2008) American political scientist

Source: The Clash of Civilizations and the Remaking of World Order (1996), Ch. 12 : The West, Civilizations, and Civilization, § 2 : The West In The World, p. 310
Context: Cultural and civilizational diversity challenges the Western and particularly American belief in the universal relevance of Western culture. This belief is expressed both descriptively and normatively. Descriptively it holds that peoples in all societies want to adopt Western values, institutions, and practices. If they seem not to have that desire and to be committed to their own traditional cultures, they are victims of a “false consciousness” comparable to that which Marxists found among proletarians who supported capitalism. Normatively the Western universalist belief posits that people throughout the world should embrace Western values, institutions, and culture because they embody the highest, most enlightened, most liberal, most rational, most modern, and most civilized thinking of humankind.
In the emerging world of ethnic conflict and civilizational clash, Western belief in the universality of Western culture suffers three problems: it is false; it is immoral; and it is dangerous. … The belief that non-Western peoples should adopt Western values, institutions, and culture is immoral because of what would be necessary to bring it about. The almost-universal reach of European power in the late nineteenth century and the global dominance of the United States in the late twentieth century spread much of Western civilization across the world. European globalism, however, is no more. American hegemony is receding if only because it is no longer needed to protect the United States against a Cold War-style Soviet military threat. Culture, as we have argued, follows power. If non-Western societies are once again to be shaped by Western culture, it will happen only as a result of the expansion, deployment, and impact of Western power. Imperialism is the necessary logical consequence of universalism. In addition, as a maturing civilization, the West no longer has the economic or demographic dynamism required to impose its will on other societies and any effort to do so is also contrary to the Western values of self-determination and democracy. As Asian and Muslim civilizations begin more and more to assert the universal relevance of their cultures, Westerners will come to appreciate more and more the connection between universalism and imperialism.