Date: 29 June 2015 Venue: Room A 7, Samuel Alexander Building, the University of Manchester, Oxford Road, Manchester, M13 9PL, UK. Programme: Narrating Place, Migration and Language: from Anna’s Perspective Máiréad Nic Craith,... more
Date: 29 June 2015
Venue: Room A 7, Samuel Alexander Building, the University of Manchester, Oxford Road, Manchester, M13 9PL, UK.
Programme:
Narrating Place, Migration and Language: from Anna’s Perspective
Máiréad Nic Craith, Heriot-Watt University
Signatures in the Feminine: Women’s oblique autobiographies in 1920s Egypt
Marilyn Booth, University of Oxford
Staging stories of their lives: Chinese female migrants and autobiographical dramatic writing in contemporary China.
Natascha Gentz, University of Edinburgh
Feelingful Development: women’s stories – women’s policies?
Susan Hodgett, University of Ulster
The View from the Artist’s Palate: a narrative of Women’s Life as visualisations across cultures.
Aida Foroutan, The University of Manchester
For further information please email zahia.smailsalhi@manchester.ac.uk or visit our EVENTBRITE page.
Venue: Room A 7, Samuel Alexander Building, the University of Manchester, Oxford Road, Manchester, M13 9PL, UK.
Programme:
Narrating Place, Migration and Language: from Anna’s Perspective
Máiréad Nic Craith, Heriot-Watt University
Signatures in the Feminine: Women’s oblique autobiographies in 1920s Egypt
Marilyn Booth, University of Oxford
Staging stories of their lives: Chinese female migrants and autobiographical dramatic writing in contemporary China.
Natascha Gentz, University of Edinburgh
Feelingful Development: women’s stories – women’s policies?
Susan Hodgett, University of Ulster
The View from the Artist’s Palate: a narrative of Women’s Life as visualisations across cultures.
Aida Foroutan, The University of Manchester
For further information please email zahia.smailsalhi@manchester.ac.uk or visit our EVENTBRITE page.
Research Interests: Creative Writing, Visual Studies, Women's Studies, Languages and Linguistics, Art, and 12 moreWomen's History, Visual Culture, Women's Rights, Academic Writing, Women, Museums and Exhibition Design, Migration Studies, Visual Arts, Exhibition, Museum, Expositions and Worlds Fairs, Women and Culture, Women and Gender Studies, and Exhibitions
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Research Interests: Gender Studies and Art
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REVIEW - Neither Allah, Nor Master. Dir. Nadia El Fani. Col. 71 mns. K’ien Productions and 2’Yeux Noirs Movies Icarus Film, 2011. (Grand prix de la laicite 2011/ International Prize of Secularism.)
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Research Interests: Mathematics and Routledge
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Research Interests: History and Pilgrimage
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... All your life you've praised those who were responsible for your misery and ignorance." Karima clearly is blaming her mother for being naive, for letting those in power hijack the victory in 1962 and take advantage of the... more
... All your life you've praised those who were responsible for your misery and ignorance." Karima clearly is blaming her mother for being naive, for letting those in power hijack the victory in 1962 and take advantage of the country on many subsequent ... Oh, mother of Jesus. ...
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This article argues that the 1991 Gulf War had a deep transformative effect on Saudi Arabia. It aims to analyze the extent to which this war brought about major ideological changes to a society seemingly deemed unchangeable. Through the... more
This article argues that the 1991 Gulf War had a deep transformative effect on Saudi Arabia. It aims to analyze the extent to which this war brought about major ideological changes to a society seemingly deemed unchangeable. Through the study of three Saudi novels which drew on this war as a source of creative and political inspiration, this study brings to life Saudi people's discussions, dilemmas, and reactions to the crumbling of the edifice of Arab unity and the emergence of “America” in its place as the “savior” from the evil of Saddam Hussein. We contend that despite resistance from various conservative elements of Saudi society, the winds of change brought by this war could not be resisted. The novels under study skillfully portray the events of this war not as battlefield accounts, but as accounts of a society wrestling with an irresistible wind of change.
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Purpose: This article aims to engage in a meaningful discussion of Occidentalism as a discourse that draws its roots from Orientalism. It scrutinizes the limitations of Occidentalism in investigating the East-West encounter from the... more
Purpose: This article aims to engage in a meaningful discussion of Occidentalism as a discourse that draws its roots from Orientalism. It scrutinizes the limitations of Occidentalism in investigating the East-West encounter from the perspective of Orientals (Arab intellectuals) and the multifarious ways the latter relate to and imagine the Occident. It will cast a critical eye on the multiple and diverse constructions of Occidentalism as a discourse, arguing that unlike Orientalism, which homogenizes the Orient, Occidentalism does not Occidentalize/homogenize the Occident. Methodology: We take as a starting point Edward Said’s definition of Orientalism as a style of thought based upon an ontological and epistemological distinction made between ‘the Orient’ and ‘the Occident’, and we explore the limitations and the possibilities of Occidentalism as a method to construe the colonial mechanisms of misrepresentation of the Other as everything different from the Self. This article compar...
Research Interests: Orientalism and Orient
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ABSTRACT The increasing interest in Saudi women’s literature written in recent years is mainly ignited by its audacity to address forbidden themes, and ability to shatter pre-existing stereotypes about them as oppressed and silent women.... more
ABSTRACT The increasing interest in Saudi women’s literature written in recent years is mainly ignited by its audacity to address forbidden themes, and ability to shatter pre-existing stereotypes about them as oppressed and silent women. The fact that Saudi women novelists write about sex in a society that is typically perceived as pious, hermetically closed, and ultra-conservative, severely disrupts this notion. In effect, through these types of writings Saudi women novelists are leading a textual-sexual revolution. This article aims to investigate this emerging trend by analysing Zainab Hifni’s novel Features. Through the medium of this novel, Hifni dislocates traditional sexual and textual boundaries, and challenges social patriarchy in its core by demonstrating that the very men who are ‘in charge of women’ have in effect breached the patriarchal injunctions that restrict women’s existence.
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To the world they are known as Berbers, but they prefer to call themselves Imazighen, or "free people." The claim to this unique cultural identity has been felt most acutely in Algeria in the Kabylia region, where an Amazigh... more
To the world they are known as Berbers, but they prefer to call themselves Imazighen, or "free people." The claim to this unique cultural identity has been felt most acutely in Algeria in the Kabylia region, where an Amazigh consciousness gradually emerged after WWII. This is a valuable model for other Amazigh movements in North Africa, where the existence of an Amazigh language and culture is denied or dismissed in countries such as Morocco, Algeria, Tunisia, and Libya. By tracing the cultural production of the Kabyle people--their songs, oral traditions, and literature--from the early 1930s to the end of the twentieth century, Fazia Aitel shows how they have defined their own culture over time, both within Algeria and in its diaspora. She analyzes the role of Amazigh identity in the works of novelists such as Mouloud Feraoun, Tahar Djaout, and Assia Djebar, and she investigates the intersection of Amazigh consciousness and the Beur movement in France. She also addresses the political and social role of the Kabyles in Algeria and in France, where after independence it was easier for the Berber community to express and organize itself. Ultimately, Aitel argues that the Amazigh literary tradition is founded on dual priorities: the desire to foster a genuine dialogue while retaining a unique culture.
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Purpose: This article aims to engage in a meaningful discussion of Occidentalism as a discourse that draws its roots from Orientalism. It scrutinizes the limitations of Occidentalism in investigating the East-West encounter from the... more
Purpose: This article aims to engage in a meaningful discussion of Occidentalism as a discourse that draws its roots from Orientalism. It scrutinizes the limitations of Occidentalism in investigating the East-West encounter from the perspective of Orientals (Arab intellectuals) and the multifarious ways the latter relate to and imagine the Occident. It will cast a critical eye on the multiple and diverse constructions of Occidentalism as a discourse, arguing that unlike Orientalism, which homogenizes the Orient, Occidentalism does not Occidentalize/homogenize the Occident.
Methodology: We take as a starting point Edward Said’s definition of Orientalism as a style of thought based upon an ontological and epistemological distinction made between ‘the Orient’ and ‘the Occident’, and we explore the limitations and the possibilities of Occidentalism as a method to construe the colonial mechanisms of misrepresentation of the Other as everything different from the Self. This article compares and contrasts a plethora of existing definitions of Occidentalism as formulated by scholars from both the Arab world and the Occident.
Findings: This paper concludes that the Oriental’s encounter with the Occident cannot, and should not, be projected as a reverse relationship, or, as some claim, as an ‘Orientalism in reverse’. Instead, it should be projected as a diverse set of relationships of Orientals who have experienced the Occident in a variety of manners. Furthermore, while Orientalism derives from a particular closeness experienced between the Occident and its Orient, often through real or imagined encounters, Occidentalism is also the outcome of a long cultural relationship between the Orient and its Occident. What differs between the Orient and Occident, however, is the position of power and hegemony, which characterizes the Occident’s encounter with the Orient.
Originality: This article takes an all-inclusive view to discuss the term Occidentalism from the perspectives of both the Orient and the Occident. It teases out the limitations of this term. It challenges Orientalist methods of misrepresentation, which continues to blemish the Arab world and its discourse of Occidentalism as a discourse of hatred of the Occident. Furthermore, through the discussion of Alloula’s Oriental Harem, it offers insight into the suggested Occidentalism method, which emphasizes the disfigurations of the Orient while tactfully writing back to the Occident.
Keywords: Orientalism; Occidentalism; Colonial misrepresentation; Colonial hegemony; Orient.
Link: https://journals.qu.edu.qa/index.php/sharia/article/view/2067
Methodology: We take as a starting point Edward Said’s definition of Orientalism as a style of thought based upon an ontological and epistemological distinction made between ‘the Orient’ and ‘the Occident’, and we explore the limitations and the possibilities of Occidentalism as a method to construe the colonial mechanisms of misrepresentation of the Other as everything different from the Self. This article compares and contrasts a plethora of existing definitions of Occidentalism as formulated by scholars from both the Arab world and the Occident.
Findings: This paper concludes that the Oriental’s encounter with the Occident cannot, and should not, be projected as a reverse relationship, or, as some claim, as an ‘Orientalism in reverse’. Instead, it should be projected as a diverse set of relationships of Orientals who have experienced the Occident in a variety of manners. Furthermore, while Orientalism derives from a particular closeness experienced between the Occident and its Orient, often through real or imagined encounters, Occidentalism is also the outcome of a long cultural relationship between the Orient and its Occident. What differs between the Orient and Occident, however, is the position of power and hegemony, which characterizes the Occident’s encounter with the Orient.
Originality: This article takes an all-inclusive view to discuss the term Occidentalism from the perspectives of both the Orient and the Occident. It teases out the limitations of this term. It challenges Orientalist methods of misrepresentation, which continues to blemish the Arab world and its discourse of Occidentalism as a discourse of hatred of the Occident. Furthermore, through the discussion of Alloula’s Oriental Harem, it offers insight into the suggested Occidentalism method, which emphasizes the disfigurations of the Orient while tactfully writing back to the Occident.
Keywords: Orientalism; Occidentalism; Colonial misrepresentation; Colonial hegemony; Orient.
Link: https://journals.qu.edu.qa/index.php/sharia/article/view/2067