By Fedwa Malti-Douglas
Males, girls, and God(s) is a pioneering research of the Arab world's major feminist and so much debatable lady author, Nawal El Saadawi. writer of performs, memoirs, and such novels as lady at element 0 and The Innocence of the satan, El Saadawi has develop into renowned within the West in addition to within the Arab neighborhood for her unforgettable girl heroes and explosive narratives, which boldly tackle sexual violence, lady circumcision, theology, and different politically charged issues. Her outspoken feminism and critique of patriarchy have additionally earned her the wrath of repressive forces within the heart East. Imprisoned in her local Egypt less than Sadat, El Saadawi is now between these at the dying lists of Islamic spiritual conservatives.In males, ladies, and God(s) Fedwa Malti-Douglas makes the paintings of this significant yet little-understood author actually available. Contending that El Saadawi's texts can't be learn in isolation from their Islamic and Arabic background, Malti-Douglas attracts upon a deep wisdom of classical and sleek Arabic textual traditions--and on broad conversations with Nawal El Saadawi--to position the author inside of her cultural and historic context. With this impassioned and radical exegesis of El Saadawi's prolific output, Malti-Douglas has written a vital learn of 1 of the main arguable and influential writers of our time.
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Extra resources for Men, Women, and God(s): Nawal El Saadawi and Arab Feminist Poetics
It is no wonder, then, that the rape turns out to be real. Its effects are corporal; the male’s aggression leaves physical traces. The tobacco functions in contrast to the piece of candy that Hamîda is enjoying, its smell representing man. What about the first-person narrator? She enters the room directly after the young girl, completely familiar with the surroundings. She does not even knock first: “I did not touch the knocker, as is the custom of strangers when they knock on closed doors. ” The narrator is clearly no stranger to Hamîda’s abode.
99–100. 72. , pp. 107–110. 73. , p. 110. 74. , p. 109. 75. , p. 111. 76. , p. 107. 77. , p. 60. 78. For a fuller discussion of female mutilation, see Chapter 7 below. 79. See, for example, al-Sa‘dâwî, Imra’a ‘ind Nuqtat al-Sifr, pp. 17–18, 35, 38. ” 80. Al-Sa‘dâwî, Imra’a ‘ind Nuqtat al-Sifr, p. 64. 81. , p. 62. 82. , p. 51. 83. Al-Qur’ân, Sûrat al-Nisâ’, verse 34; Arberry, Koran Interpreted 1:105–106. 84. See, for example, Ridâ, Huqûq al-Nisâ’, pp. 52–54. 85. Al-Sa‘dâwî, Imra’a ‘ind Nuqtat al-Sifr, pp.
V... universe, however, eating freely was not permitted her; now it is only because she earns money from selling her body that she can purchase food and eat it unhampered by the male glance. It is no accident that the waiter’s act was placed in the same universe as the acts of her uncle and her husband. The husband’s scopic activity is linked to eating, the uncle’s actions are those of male violation. Money liberates her from male oppression in both domains. This bisociation (the bringing together of two elements not normally associated with each other) of eating and the sexual act is not alien to Firdaws, as we see in an earlier description of her husband’s sexual advances: At night, he would wrap his arms and legs around me.