Question: Chinua Achebe (, born Albert Chinualumogu Achebe; (16 November 1930 - 21 March 2013) was a Nigerian novelist, poet, professor, and critic. His first novel Things Fall Apart (1958), often considered his best, is the most widely read book in modern African literature. He won the Man Booker International Prize in 2007. Raised by his parents in the Igbo town of Ogidi in southeastern Nigeria, Achebe excelled at school and won a scholarship to study medicine, but changed his studies to English literature at University College (now the University of Ibadan).

Once he returned to Nigeria, Achebe was promoted at the NBS to the position of Director of External Broadcasting. One of his first duties was to help create the Voice of Nigeria network. The station broadcast its first transmission on New Year's Day 1962, and worked to maintain an objective perspective during the turbulent era immediately following independence. This objectivity was put to the test when Nigerian Prime Minister Abubakar Tafawa Balewa declared a state of emergency in the Western Region, responding to a series of conflicts between officials of varying parties. Achebe became saddened by the evidence of corruption and silencing of political opposition.  In 1962 he attended an executive conference of African writers in English at the Makerere University College in Kampala, Uganda. He met with important literary figures from around the continent and the world, including Ghanaian poet Kofi Awoonor, Nigerian playwright and poet Wole Soyinka, and US poet-author Langston Hughes. Among the topics of discussion was an attempt to determine whether the term African literature ought to include work from the diaspora, or solely that writing composed by people living within the continent itself. Achebe indicated that it was not "a very significant question", and that scholars would do well to wait until a body of work were large enough to judge. Writing about the conference in several journals, Achebe hailed it as a milestone for the literature of Africa, and highlighted the importance of community among isolated voices on the continent and beyond.  While at Makerere, Achebe was asked to read a novel written by a student (James Ngugi, later known as Ngugi wa Thiong'o) called Weep Not, Child. Impressed, he sent it to Alan Hill at Heinemann, which published it two years later to coincide with its paperback line of books from African writers. Hill indicated this was to remedy a situation where British publishers "regarded West Africa only as a place where you sold books." Achebe was chosen to be General Editor of the African Writers Series, which became a significant force in bringing postcolonial literature from Africa to the rest of the world, and he continued in that role until 1972.  As these works became more widely available, reviews and essays about African literature - especially from Europe - began to flourish. Bristling against the commentary flooding his home country, Achebe published an essay entitled "Where Angels Fear to Tread" in the December 1962 issue of Nigeria Magazine. In it, he distinguished between the hostile critic (entirely negative), the amazed critic (entirely positive), and the conscious critic (who seeks a balance). He lashed out at those who critiqued African writers from the outside, saying: "no man can understand another whose language he does not speak (and 'language' here does not mean simply words, but a man's entire world view)." In September 1964 he attended the Commonwealth Literature conference at the University of Leeds, presenting his essay "The Novelist as Teacher".

Using a quote from the above article, answer the following question: Did he go through with ti?
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Answer: he continued in that role until 1972.

Problem: Edward Wadie Said (Arabic: dwrd wdy` s`yd [waedi:? sae?i:d], Idward Wadi' Sa'id; 1 November 1935 - 25 September 2003) was a professor of literature at Columbia University, a public intellectual, and a founder of the academic field of postcolonial studies. A Palestinian American born in Mandatory Palestine, he was a citizen of the United States by way of his father, a U.S. Army veteran.

Orientalism provoked much professional and personal criticism for Said among academics. Traditional Orientalists, such as Albert Hourani, Robert Graham Irwin, Nikki Keddie, Bernard Lewis, and Kanan Makiya, suffered negative consequences, because Orientalism affected public perception of their intellectual integrity and the quality of their Orientalist scholarship. The historian Keddie said that Said's critical work about the field of Orientalism had caused, in their academic disciplines:  Some unfortunate consequences ... I think that there has been a tendency in the Middle East [studies] field to adopt the word Orientalism as a generalized swear-word, essentially referring to people who take the "wrong" position on the Arab-Israeli dispute, or to people who are judged "too conservative." It has nothing to do with whether they are good or not good in their disciplines. So, Orientalism, for many people, is a word that substitutes for thought, and enables people to dismiss certain scholars and their works. I think that is too bad. It may not have been what Edward Said meant, at all, but the term has become a kind of slogan.  In Orientalism, Said described Bernard Lewis, the Anglo-American Orientalist, as "a perfect exemplification [of an] Establishment Orientalist [whose work] purports to be objective, liberal scholarship, but is, in reality, very close to being propaganda against his subject material."  Lewis responded with a harsh critique of Orientalism accusing Said of politicizing the scientific study of the Middle East (and Arabic studies in particular); neglecting to critique the scholarly findings of the Orientalists; and giving "free rein" to his biases.  Said retorted that in The Muslim Discovery of Europe (1982), Lewis responded to his thesis with the claim that the Western quest for knowledge about other societies was unique in its display of disinterested curiosity, which Muslims did not reciprocate towards Europe. Lewis was saying that "knowledge about Europe [was] the only acceptable criterion for true knowledge." The appearance of academic impartiality was part of Lewis's role as an academic authority for zealous "anti-Islamic, anti-Arab, Zionist, and Cold War crusades." Moreover, in the Afterword to the 1995 edition of the book, Said replied to Lewis's criticisms of the first edition of Orientalism (1978).

Are there any other interesting aspects about this article?

Answer with quotes:
Orientalism provoked much professional and personal criticism for Said among academics.