Trials of Arab Modernity: Literary Affects and the New Political by Tarek El-Ariss (review)

Rastegar, Kamran

doi:10.1353/mod.2015.0010

Cited by 4 publications

(5 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Going back and forth between different intonations, affects, and connotations, the author contests the monolithic nature of the word »lesbian«, insisting on its complexity in terms of type (butch, femme), sexual identification (gay, bi, trans) culture (Arab, American, French), and sound (»ieeeen«). 395 Im Gegensatz zu Massad, der seine These von einer eurozentrischen Vereinnahmung arabisch-islamischer Gesellschaften hinsichtlich Eine große Anzahl an Aktivist:innen und Theoretiker:innen aus dem arabischsprachigen Raum, die sich mit dem Thema Geschlechtsidentität und sexuelle Orientierung beschäftigt, befürwortet eine Auseinandersetzung mit westlich geprägten Theorien und Kategorien wie der Queer Theorie. Die Mehrheit nimmt dabei eine postkoloniale Perspektive ein, die eurozentrische Stereotypisierungen und Verallgemeinerungen zu vermeiden sucht und dazu eine Reihe an Bedingungen stellt.…”

Section: Identitätskonstruktionen Im Postkolonialen Maghrebunclassified

Identitätskonstruktionen im postkolonialen Maghreb

Löning

2022

Edition Kulturwissenschaft

View full text Add to dashboard Cite

Die Frage nach Identität ist in französischsprachigen Literaturen und Filmen aus dem Maghreb ein zentrales Thema. Aufgrund ihres Entstehungskontextes, der von der Kolonialisierung durch Frankreich geprägt ist, hinterfragen sie oftmals essentialistische Vorstellungen von Identität. Dabei fokussieren sie nicht nur kulturelle, sondern vor allem auch geschlechterspezifische Differenzen. Madeleine Löning analysiert am Beispiel eines Romans von Abdellah Taïa und eines Spielfilms von Nadia El Fani die Dekonstruktion von Identität in französischsprachigen Gegenwartskulturen des Maghreb. Im Vordergrund stehen die Kategorien Gender, Kultur und Klasse sowie ihre intersektionalen Wechselwirkungen.

show abstract

Section: Identitätskonstruktionen Im Postkolonialen Maghrebunclassified

Identitätskonstruktionen im postkolonialen Maghreb

Löning

2022

Edition Kulturwissenschaft

View full text Add to dashboard Cite

show abstract

“…How does this art project avoid becoming yet another index of Amman’s fragmentation, especially given the meaningful excess, the sheer number of stories that Plant/Lives participants attached to the garden? Earlier, I noted that artworks can act as speculative maps toward the formation of new social forms and subjectivities (El‐Ariss 2013; Schwab 2012). Dissensual encounter, then, provokes effort toward resolution (Rancière 2015), and artwork provides suggestions toward how to make sense out of incoherence.…”

Section: Garden As Archivementioning

confidence: 99%

“…Rancière 2015), struggle to reassemble the landscape’s affective coherence, drawing together multiple affective knowledge. In this, the artwork provides a speculative map (El‐Ariss 2013; Schwab 2012), opening a space for new understanding, through which they can reconstruct their encounter with the city. Reworking the space of Amman, this artwork makes Ammani gardens a tangible site of Israeli violence.…”

Section: Garden Citymentioning

confidence: 99%

Cultivated Affects The Artistic Politics of Landscape and Memory in Amman’s Gardens

McLaughlin-Alcock¹

2020

Visual Anthropology Review

View full text Add to dashboard Cite

This article analyzes two participatory art projects, Plant/Lives and Gardening the Suburbs, which fostered affective encounters with the gardens of Amman, Jordan, for its participants. Building on legacies of spatially exploratory and participatory art in Amman, these projects challenged the social fragmentation and historic erasure that characterize Amman’s geography. These artworks provoked a dissensus, or awareness of contradictions inherent in Amman’s urban space, and challenged participants to collectively work through those contradictions. This process mobilized new formations of collectivity, as participants with diverse interests came together to renarrate the gardens as sites of collective meaning.

show abstract

“…la and the qas .ī da, for example). 99 In a recent essay, Peter Gran situates al-Tahtawi's writings in the "mirror of the princes" intellectual tradition in Islamic thought, arguing that al-Tahtawi's famous travel narrative about his stay in Paris is less travel literature than a vision of Islamic statecraft. 100 Yet adab and statecraft in al-Tahtawi are not antithetical.…”

Section: O N C L U S I O Nmentioning

confidence: 99%

FREEDOM, JUSTICE, AND THE POWER OFADAB

McLarney¹

2016

Int. J. Middle East Stud.

View full text Add to dashboard Cite

This article analyzes in depth four main writings by the pioneering nahd . a intellectual Rifa a Rafi al-Tahtawi, who drew on classical kinds of adab to articulate new kinds of political subjectivities. He especially draws on the image of the body politic as a body with the king at its heart. But he reconfigures this image, instead placing the public, or the people, at the heart of politics, a "vanquishing sultan" that governs through public opinion. For al-Tahtawi, adab is a kind of virtuous comportment that governs self and soul and structures political relationships. In this, he does not diverge from classical conceptions of adab as righteous behavior organizing proper social and political relationships. But in his thought, disciplinary training in adab is crucial to the citizen-subject's capacity for self-rule, as he submits to the authority of his individual conscience, ensuring not only freedom, but also justice. These ideas have had lasting impact on Islamic thought, as they have been recycled for the political struggles of new generations.In one of Rifa a Rafi al-Tahtawi's last works, Manahij al-Albab fi Mabahij al-Adab al-Asriyya (Methods for Hearts and Minds in the Pleasures of Modern Literatures, 1869), he likens the homeland to both a body and a tree. "There is no doubt," he writes, "that the homeland [al-wat . an] is like a body, thriving by clipping the dry branch, so that the useful branches may survive." 1 Al-Tahtawi draws on a classic analogy from the Islamic discursive tradition that compares the body politic to a body (and the realm, the mamlaka, to the body of the ruler, al-malik). In this classic image, adab dictates the proper execution of each limb's function, harmonizing the different parts of the whole. This adab is not just a kind of comportment, but also a body of literature with different branches that help structure the political relationships of the wat . an. "I harvested the ripe fruits of Arabic books," he writes, "gathering with them useful French writings, ideas relevant to the issue . . . I reinforced these writings with verses from the Qur an, true hadith, and clear signs, and included abundant examples of models of the scholars, adab of the rhetoricians, and words of poets-all that refreshes minds (al-afhām), strips the intellect (al-dhihn) of delusions, helps in happiness, and makes mastery eternal." 2 Analyses of al-Tahtawi's idea of wat . an, or homeland, tend to emphasize the purely French origins of his concept of la patrie. 3 Yet it is clear that this is not an imported political imaginary, nor does he envision a wholly new political subject, but he roots these ideas in Arabic and Islamic political concepts and especially in the ethics of adab. 4Ellen McLarney is an Assistant Professor in the

show abstract

Trials of Arab Modernity: Literary Affects and the New Political by Tarek El-Ariss (review)

Cited by 4 publications

References 0 publications

Identitätskonstruktionen im postkolonialen Maghreb

Identitätskonstruktionen im postkolonialen Maghreb

Cultivated Affects The Artistic Politics of Landscape and Memory in Amman’s Gardens

FREEDOM, JUSTICE, AND THE POWER OFADAB

Contact Info

Product

Resources

About