Download Blindness and Autobiography: Al-Ayyam of Taha Husayn by Fedwa Malti-Douglas PDF

By Fedwa Malti-Douglas

The three-volume life-story of the Egyptian highbrow Tahah Husayn (1889-1973) is a landmark in smooth autobiography, in Arabic letters, and within the literature of blindness. This justly celebrated textual content, besides the fact that, hasn't ever been subjected to the sustained literary research the following offered through Fedwa Malti-Douglas. Born right into a modest family members and blinded in youth, Husayn however conquered first his personal after which a ecu academic method to turn into certainly one of his country's best modernizers. Professor Malti-Douglas indicates that the private, social, and literary fact of the hero's blindness supplies the autobiography its cohesion and strength. Blindness and Autobiography is not just a wealthy explication of al-Ayyam yet a pioneering examine of the interplay among a critical actual handicap and the autobiographical method. It provides a brand new standpoint to the modern dialogue of the cultural makes use of of the physique. the 1st a part of the booklet explores blindness and society, from the evolving clash among own and social conceptions of the handicap to the way in which blindness redefines the extra common problems with conventional as opposed to glossy, East as opposed to West. the second one part examines the connection of blindness to the autobiography's ecriture, rhetoric, and narration.

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Hence when ‘Friday’ is invoked and entered as a people’s rendezvous with historymaking, the enterprise at hand concerns self-configuration, entailing remapping of identity, memory and even morality since emancipation is the aim. There are strong processes of exchange between the Egyptian and Yemeni revolutions, as can be evidenced from the designation of Fridays as times of focused resistance. The names given to Fridays again prove the point made earlier of how time, like space, can easily cease to be an ‘objective’ category.

Trade unions, new social movements) of change that have helped to bring down the old order with its rigid and, as a result, tenuous authoritarian structures. These structures include the economic and social compacts that underpinned despotic rule in Egypt, Libya and Tunisia. Part VI: This section almost stands as a logical consequence of the one before it, addressing the ‘how’ of revolution and protest deployed by diverse forces and agents of change during the Arab Spring. Music, graffiti, technology, social media, poetry, slogans all feature as potent media in the hands of Arab protesters.

To an extent, the death of the passive Arab, often anonymized through all kinds of ‘Orientalisms’, is here. The rebellious (tha’ir) and visible Arab will not be voided by Al Jazeera, the Internet, Facebook and the like. These have been perhaps ‘overromanticized’ as drivers of change. Indeed, the information and high-tech revolution has lent a helping hand to Arab uprisings. However, it is the agential – more than the structural – aspect that features large in the Arab revolutions of 2011. Arabs are not living islands – detached from the world around them and all it offers through the travel of ideas, goods and peoples.

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