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prada eau de parfum review origins, Said then chastises him again for asserting of non Arab Muslims that Islam has separated them "from their traditions, leaving them neither here nor there," a statement whose empirical status is indisputable. Naipaul does, in fact, say this. What Said seems not to notice is that, in saying it, Naipaul makes himself a defender of eradicated origins, of the locality over the imperium, and an advocate of the eradicated against the eradicator. One might say that he makes himself an advocate of the oppressed against their oppressors. Committed to the dogma of a devilish West and a saintly Third World, Said naturally shows no awareness of the contradiction.The analysis can delve even deeper than this, for the charges tell much more about those who make them than they do about him against whom they are made, who in any case speaks eloquently for himself. In Signs of Paradox 1997, in a discussion of "Originary and Victimary Rhetoric," Eric Gans argues that postmodern discourse transforms "the unique supernatural status of the sacrificial victim" into a "victimary rhetoric" whose central figure is not individual but "collective" 178. Thus, inGans's formulation, "the minority collective takes the place of the crucified savior" 178. Of course, the model of postmodern discourse, Marxism, already similarly "binarizes," to useGans's term, the human world, but so does any myth in its insistence on the basic emissary structure of unanimity minus one. That postmodern discourse, whatever particular mode it assumes, has the obfuscating and cause reversing character of a myth might be connoted when Gans writes that theaccusation of victimary rhetoric is not neglect or even mistreatment but persecution, as such terms as "sexism" and "racism" strongly imply. Neglect or avoidance of the victim only give proof of an unconscious mimetic obsession. This claim is no doubt best exemplified by the term "homophobia," which denotes not merely obsessive fear of homosexuals, but fear of them as bearers of one's own secret homosexuality. The minority's marginalization becomes the equivalent of victimary centralization . . . Once the victimary status of any distinction