By Fedwa Malti-Douglas

Males, girls, and God(s) is a pioneering examine of the Arab world's top feminist and such a lot debatable girl author, Nawal El Saadawi. writer of performs, memoirs, and such novels as girl at aspect 0 and The Innocence of the satan, El Saadawi has develop into renowned within the West in addition to within the Arab group for her unforgettable lady heroes and explosive narratives, which boldly handle sexual violence, woman 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 lower than Sadat, El Saadawi is now between these at the demise lists of Islamic non secular conservatives.In males, girls, 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 history, Malti-Douglas attracts upon a deep wisdom of classical and glossy Arabic textual traditions--and on huge conversations with Nawal El Saadawi--to position the author inside her cultural and old context. With this impassioned and radical exegesis of El Saadawi's prolific output, Malti-Douglas has written a very important research of 1 of the main arguable and influential writers of our time.

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Extra info for Men, Women, and God(s): Nawal El Saadawi and Arab Feminist Poetics

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Her own finger, which touched the money from the sexual act, must itself be ripped to permit Firdaws finally to liberate herself completely and utterly. It is thus no accident that the prince will be her last customer before she is arrested and condemned to death. If fear in the eyes of the male is what permitted Firdaws to kill the pimp, it is fear of her that motivates the male police system to condemn her. They condemned me to death not because I killed…but they condemn me to death because they are afraid of my life, and they know that if I were to live that I would kill them.

Yes, Firdaws agrees, Iqbâl is a wonderful teacher, “but she is a woman. ”[26] The rhetorical question answers itself. Later in her career, when the young prostitute attempts to reform herself by working as a secretary in a company, a similar adventure befalls her, but this time with a man, Ibrâhîm. Here again we find the chance meeting, the furtive touching of hands, the tears on both sides. Asked by her friend Fathiyya if she is in love with Ibrâhîm, who is a dedicated revolutionary, Firdaws answers, “Yes.

29. Al-Sa‘dâwî, Imra’a ‘ind Nuqtat al-Sifr, pp. 54–59. 30. , p. 56. 31. , p. 78. 32. For a fascinating study of the relationship of eating (especially meat) and male power, see Carol J. Adams, The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory (New York: Continuum, 1991), esp. pp. 25–61. 33. Al-Sa‘dâwî, Imra’a ‘ind Nuqtat al-Sifr, p. 23. 34. , p. 50. 35. , p. 56. 36. Adams, Sexual Politics of Meat, p. 26. 37. Al-Sa‘dâwî, Imra’a ‘ind Nuqtat al-Sifr, p. 76. 38. , p. 76. 39. Al-Qur’ân (Cairo: Mustafâ al-Bâbî al-Halabî, 1966), Sûrat al-Nûr, verse 30; A.

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