Framing Nawal El Saadawi: Arab Feminism in a Transnational World

Amireh, Amal

doi:10.1086/495572

Cited by 51 publications

(7 citation statements)

References 15 publications

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“…As mentioned previously, when it comes to previous studies conducted on the strategies used by feminist translators, it is clear that a lot of research has been done on how western women translate the works of Arab women (e.g., Amireh, 2000;Booth, 2008;Hassen, 2009;Hartman, 2012;Al-Ramadan, 2017;Abou Rached, 2017;Salah, 2018;Benmessaoud, 2020;Embabi, 2020). However, very little is said about how Arab women translate works of western women (e.g.…”

Section: Feminist Translation Strategiesmentioning

confidence: 99%

Whole Volume

2024

Transcultural Journal of Humanities and Social Sciences

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Interdisciplinary & transcultural topics in Humanities& social sciences 1 ranscultural Journal for Humanities and Social Sciences (TJHSS) is a journal committed to disseminate a new range of interdisciplinary and transcultural topics in Humanities and social sciences. It is an open access, peer reviewed and refereed journal, published by Badr University in Cairo, BUC, to provide original and updated knowledge platform of international scholars interested in multi-inter disciplinary researches in all languages and from the widest range of world cultures. It's an online academic journal that offers print on demand services. TJHSS Aims and Objectives:To promote interdisciplinary studies in the fields of Languages, Humanities and Social Sciences and provide a reliable academically trusted and approved venue of publishing Language and culture research.

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Section: Feminist Translation Strategiesmentioning

confidence: 99%

Whole Volume

2024

Transcultural Journal of Humanities and Social Sciences

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“…Al-Sa'dāwī expressed in an interview that she had the power to change the position of Middle Eastern women in new ways (Amireh, 2000;Graham-Brown, 1981). To her, feminism is a new civilization, a new science, where women make a revolution in biological, psychological, and religious interpretations.…”

Section: The Character Zīnah; Nawāl Al-sa'dāwī's Fantasy Of Humanist-transcendental Feminism Symbolmentioning

confidence: 99%

Women’s Liberty in Religious Discourse (Nawāl Al-Sa’dāwī’s Fantasy in Zīnah)

Latifi

2021

Poetika

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The objective of this research is to reveal Nawāl al-Sa’dāwī’s fantasy and to find out why she builds a fantasy of women’s autonomy in religious discourse as depicted in her latest novel, Zīnah. This study focuses on the concept of fantasy in Žižek's theory of subjectivity, which sees fantasy as a screen covering the lacks and inconsistencies of the shackling Symbolic. Fantasy is also an estuary of meaning that confirms the existence of a divided and dialectical subject that continues to move in search of self-fulfillment. The research method is hermeneutic, namely by interpreting the actions and fantasies of al-Sa’dāwī' as a subject. The analysis shows that al-Sa’dāwī’s fantasy is her realization of a transcendental humanist religious discourse which gives women full autonomy, internally and externally. Zīnah, the main character in the novel, is a symbol of this autonomy. Internally, Zīnah has been set free from the patriarchal shackles of religious discourses. Externally, Zīnah is able to change the structure and create a new humanist, transcendental, and progressive structure in religious discourse to liberate human beings. Zīnah is al-Sa’dāwī’s fantasy to cover up the lacks of The Symbolic, the estuary of meaning, and confirmation of her existence as a divided and dialectical subject. Tujuan penelitian ini adalah untuk mengungkapkan fantasi Nawāl al-Sa’dāwī dan mengapa Nawāl al-Sa’dāwī membangun fantasi otonomi perempuan dalam wacana agama yang tergambar dalam novel terakhirnya, Zīnah. Penelitian ini memfokuskan pada Fantasi yang ada dalam teori subjektivitas Žižek. Fantasi adalah layar yang menutupi kekurangan dan inkonsistensi dalam the symbolic yang membelenggu. Fantasi juga muara makna yang mengukuhkan eksistensi subjek yang terbelah dan berdialektik yang terus bergerak untuk mencari pemenuhan diri. Metode penelitian adalah hermeneutik dengan cara menafsirkan tindakan dan fantasi Nawāl al-Sa’dāwī sebagai subjek. Hasil analisisnya, fantasi Nawāl al-Sa’dāwī adalah terwujudnya wacana agama humanis transendental yang memberikan otonomi penuh perempuan, internal dan eksternal. Tokoh Zīnah adalah simbolisasi otonomi tersebut. Secara internal, Zīnah telah terbebas dari belenggu patriarki wacana agama. Secara eksternal, Zīnah mampu mengubah struktur dan membuat struktur baru yang humanis, transendental, dan progresif dalam wacana agama untuk membebaskan manusia. Zīnah adalah fantasi Nawāl al-Sa’dāwī untuk menutupi kekurangan the symbolic, muara makna, dan pengukuhan eksistensinya sebagai subjek yang terbelah dan berdialektika.

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“…Moreover, readings that focus exclusively on women as victims ignore the diverse range of voices and experiences portrayed in Arab women's literature, and reduce the texts to fit in with Western and indeed neo-imperialist stereotypes. In the face of such misreadings, both Amireh (2000) and Valassopoulos call for a historicist, contextualized approach, so that literary texts are not read in isolation and then taken as unproblematically representative of the society upon which their creators reflect. This article explores a selection of works by El Saadawi and Djebar from another perspective that has been lacking in the critical apparatus -namely, that of the aesthetic.…”

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confidence: 99%

Imprisonment, freedom, and literary opacity in the work of Nawal El Saadawi and Assia Djebar

Hiddleston

2010

Feminist Theory

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In her astute study of contemporary Arab women writers, Anastasia Valassopoulos begins by noting the pitfalls of much existing criticism of writers such as El Saadawi and Djebar in the West. Citing Amal Amireh’s article on the fraught history of the reception of El Saadawi in Egypt and in Europe, Valassopoulos comments that Arab women’s literature tends to be seen as ‘documentary’, and this obscures the ‘core issue of representation’ as it is explored and challenged by women writers. In the face of this omission, the present article explores a selection of works by El Saadawi and Djebar from an aesthetic perspective. El Saadawi and Djebar use literary writing as a means to escape the constraints placed upon them by patriarchy, as well as by colonialism, and uphold creativity and poetry as a possible release from imprisonment. This article also uses Glissant’s and Bhabha’s concepts of literary opacity and the right to narrate as a partial framework for a reading of the relation between writing, freedom and aesthetic form in the works of El Saadawi and Djebar. El Saadawi and Djebar purposefully deploy a form of self-effacement, both in their autobiographical representations and in their portraits of female characters, also akin to Trinh Minh-ha’s strategy in Woman, Native, Other. Minh-ha’s dissemination of the writing voice, and the affirmation of collective solidarity between multiple but internally fragmentary feminist positions, serves, then, as a further theoretical backdrop for El Saadawi’s and Djebar’s use of opacity and the right to narrate as tools in an active feminist resistance to sexist and racist discourses. Both El Saadawi and Djebar use their writing to conceive women’s liberation from various forms of imprisonment, and they figure women’s fractured, convoluted and at times opaque self-expression as a direct form of resistance to both patriarchal and colonial oppression.

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Framing Nawal El Saadawi: Arab Feminism in a Transnational World

Cited by 51 publications

References 15 publications

Whole Volume

Whole Volume

Women’s Liberty in Religious Discourse (Nawāl Al-Sa’dāwī’s Fantasy in Zīnah)

Imprisonment, freedom, and literary opacity in the work of Nawal El Saadawi and Assia Djebar

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