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Reading Arab Women's Autobiographies: Shahrazad Tells Her Story | WEEPortal

Mellon assistant professor of Middle Eastern Studies at Duke University, where she teaches Arabic language and cultural studies. She is deeply concerned with human rights and identity politics.


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She co-edited a special issue of the Journal of Muslim Minority Affairs. Published in , this volume was dedicated to Turkish-Muslim diaspora communities. Micallef also contributed an article about Turkish-Americans. She has presented more than lectures nationally and internationally.

Her research and teaching focus on the religious and social history of modern India and Pakistan, with particular focus on women, education, and religion in politics. Her current research focuses on history and memory in Francophone African literature as well as Algerian women's writing concerning the independence struggle and bonds across the Sahara. She is a social anthropologist who for many years has been carrying out field research in India, among both Hindus and Muslims, on various aspects of family and kinship organization, marriage and gift exchange, gender roles, aging and intergenerational relations, family history and family law.

She is the author of Kinship and Urbanization: White Collar Migrants in North India and between and has published more than fifty scholarly articles in academic journals and edited volumes. Most recently she has been writing on issues of Muslim personal law in India and its implications for women. She has published numerous articles in peer-reviewed journals and edited volumes.

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Add to Wishlist. USD Sign in to Purchase Instantly. Temporarily Out of Stock Online Please check back later for updated availability. Overview A collection of pioneering essays challenging the prevailing stereotypes of Middle Eastern women through the analysis of first-person writing. These performance also compliment individual projects, including the weekly journals that they write.

In these journals, which embody the form of the first-person narratives that the course examines, the students reflect on their learning process and free-write on class discussions and readings. The performances that students staged in the two times that the course was offered were definitely the highlight of the course. On the day of the performance, students take over the classroom and turn it on their creative lab.

In one performance, for example, students transformed the classroom into a museum featuring an audio-visual exhibit of Syrian graffiti artists and poets, including Sara Shamma and Amal Kassir. Another group read out loud a series of postcards from an imagined correspondence between Aisha Al-Taimuriya and Leila Ahmad.

Some students wanted to learn more about the work of Arab women artists, so they created a tumblr for Arab women visual and performance artists from Saudi Arabia, Tunisia, Morocco, and Lebanon. Navigating this fine line between oppression and Otherness, and their overlapping histories, is not always easy or straightforward. During the discussion of this documentary, students evoked Ferguson as a parallel example of media using visibility and invisibility to support state military and police brutality.

The racialization of Arab women in this comparative reading of events was illumining, but also problematic. As a class, we had to struggle with finding a more nuanced and historically accurate comparative lens to examine these related, yet distinct events.

Her comment provoked a very important discussion about anti-blackness in the Arab world, the roots of historical alliance between Arab women feminist and black feminism, and the limits of reading racial histories outside the context of the U. As a Palestinian feminist in solidarity with black struggle, I felt that I had failed the student. I reached out to friends for help and asked: How can I talk about race in a class about Arab feminism, if talking about race was generally absent from this history?

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Ultimately, this discussion became a teaching moments as new questions surfaced: When did Arab women feminists engage with race? Will the solidarity of Palestinian and Arab-American feminist activists with black struggle in the U. What does intersectional and transnational Arab feminism look like? I would also include Nubian narratives and texts by Sudanese women writers whose voices remain largely untranslated and missing, even in recent anthologies, such as Literary Sudans: An Anthology of Literature from Sudan and South Sudan ed. Bhakti Shringarpure, Ahmed, Leila.

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New York: Farrar, Straus and Giroux, Kenny, and Naomi S. Mountainous Journey An Autobiography. Paul, Minn: Graywolf Press, Faqir, Fadia, and Shirley Eber. In the House of Silence. Reading: Garnet, Haddad, Jumanah S. Chicago, Ill: Lawrence Hill Books, Mernissi, Fatima. Dreams of Trespass Tales of a Harem Girlhood.

Reading, Mass: Addison-Wesley Pub. Co, Mikhail, Dunya. Abdel Nasser, Tahia Khaled. Literary Autobiography and Arab National Struggles. Edinburgh University Press, Syracuse, N. Y: Syracuse University Press, Badran, Margot, and Miriam Cooke. Bloomington: Indiana University Press, Benstock, Shari.

Darraj, Susan M. Westport, Conn: Praeger, Golley, Nawar A. Austin, Tex: University of Texas Press, Handal, Nathalie, ed. New York: Interlink Books, Majaj, Lisa S, Paula W.

Teaching with Arabic Literature in Translation: ‘Arab Women Memoirs, Writing Feminist History’

Sunderman, and Therese Saliba. Syracuse: Syracuse University Press, Moussa, Ghaida, and Ghadeer Malek.


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