This structure is due to the author's change of mind The details of his education, illuminated by his own regarding the subject of her fieldwork. When she arrived at thoughts on the subject and al-'Amri's analysis of the the site of Awlad 'Ali in Egypt's western desert her objective scholarly tradition of asanrd, offer one of the best pictures I study patterning and meaning of interpersonal was "to have seen of what Islamic education is about pp.
But A series of short chapters follows, dealing with al- after hearing "some sad-sounding short poems," the focus Shawkani as a mujtahid and faqTh, as a muhaddith, as a shifted drastically to the genre of lyric poetry called ghinnawa mufassir, a biographer, and as a poet.
Each of these chapters which includes both the personal and the impersonal ele- are in effect brief commentaries on al-Shawkani's books in ments of interpersonal relations. As the focus shifted, the each field. Bedouin social life of Awlad 'Ali. At the heart of this Zaydi fiqh is distinguished in Islamic jurisprudence by its ideology lies the concept of kinship, with its two aspects of broader acceptance of the use of reason and ijtihdd. This concept defines both Shawkani was one of the strongest supporters of these the individual and collective identities of the Bedouin.
Ironically, he based many of his author is concerned with the status of women in Awlad 'Ali This content downloaded from Thus, for instance, the author discusses the link personal goods, etc.
It extends to the status of women as between honor and sexual modesty in light of Bedouin demonstrated by the more frequent use of the veil as the new ideology rather than Islam. She further takes issue with lifestyle brought more strangers to the camp. Although it is other scholars, especially Fatima Mernissi, who look at too early to assess the ramifications of such change, Abu Islam to understand women's sexuality.
The negative view of Lughod projects that it will add new restrictions on women's sexuality, Abu Lughod aptly argues, "Lies not in the Islamic freedom of movement. Thus, any sexual the reactions of individuals to the ideology of honor as bond, even marriage itself, is viewed as a threat to the expounded upon in part one. Awlad 'Ali resort to two highly-esteemed bond of agnation. The second discourse is ex- most sublime ideals of the Bedouin society.
On the other pressed via a genre of oral poetry of love called ghinndwa hand, women are capable of achieving respectability by literally, a short song. One aspect The fact that the ghinndwa is used mainly by the most of showing deference to both codes of modesty and bonds of disadvantaged groups in Awlad 'Ali society, women and agnation is revealed through conduct referred to, due to the young men, makes it not only a vehicle for expressing lack of an English equivalent, by the Arabic term hasham, personal sentiments but also a potentially subversive tool which "involves both feelings of shame in the company of challenging the existing ideology and hierarchy.
The ques- the more powerful and the acts of deference that arise from tion is how this personal discourse of love, emotional these feelings" p. It is interesting that in discussing attachment and loss is allowed to co-exist alongside the women's social inequality in Awlad 'Ali the author resorts to mundane and impersonal discourse of honor.
Abu Lughod Islam, a rare practice in the book, to explain one of the highlights several factors which make this phenomenon "natural" bases of female moral inferiority, i. If we agree with the somewhat sub- other fundamental issues such as women's dependency on versive nature of this poetry, we disagree with labelling it as men and veiling which are discussed exclusively in the light "a discourse of defiance" p.
First, this poetry reveals of Bedouin ideology. Although the veil was unquestionably neither a feminist nor social consciousness which might in use in the pre-Islamic period, there exists evidence to challenge the basic foundations of the Bedouin social and support the idea that Islam was responsible for establishing ethical codes.
Second, these ghinnawas, used by women to it as an institution. Veiling is believed to have been prevalent express their sentiments and lament their lots, do not reach mainly among married women living in cities and was never the senior male members of the group. The author herself, in applied with the same rigor in the countryside or the desert. Face Justine Bateman. The Becoming Nora Roberts. Fear No Evil James Patterson. Flying Angels Danielle Steel. Mercy David Baldacci.
Cytonic Brandon Sanderson. The Awakening Nora Roberts. The Dark Hours Michael Connelly. The Judge's List John Grisham. Victor Sybil Bartel. From This Moment Melody Grace. Fallen Angel D. The Lincoln Highway Amor Towles. Never Ken Follett. Had to read for anthropology class. I was not looking forward to this. Honor and Poetry in a Bedouin Society from Amazon. Jul 24, Steven rated it it was amazing Recommends it for: Erica rated it liked it Jan 31, I really enjoyed reading this for my first anthropology course.
In truth, the second half of this book almost brought me to tears because of how well and how intimately Abu Lughod describes the vital role of poetry in a society that holds itself to such strict codes of honor and standards of behavior. Selected pages Title Page. Thus, she changed the course of her research to instead focus on the use of poetry in personal expression and confidential communication.
An interesting and well-written insight into another culture. Thanks for telling us about the problem. First off I loved this book. Abu-Lughod was flexible about what would be her specific research. These are topics that are not sanctioned for everyday talk. Alot swntiments the same type restrictions for women in my strict Catholic family. Mar 21, Danielle rated it it was amazing.
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