Scholars have vacillated for centuries between two opposing assessments of the role of poetics in social life. A long tradition of thinking about language and society argues that verbal art provides a central dynamic force in shaping linguistic structure and linguistic study. This position emerges clearly in the writings of Vico, Herder, and von Humboldt; attention from Sapir, the Russian "Formalists," and members of the Prague School to the role of poetics contributed to the development of performance studies and ethnopoe­ tics in the last two decades. Nonetheless, poetics has often been marginalized by anthropologists and linguists who believe that aesthetic uses of language are merely parasitic upon such "core" areas of linguistics as phonology, syntax, and semantics, or upon such anthropological fields as economy and social organization. The balance between these two views shifted in favor of poetics in the late 1970s and early 1980s as a new emphasis on performance directed attention away from study of the formal patterning and symbolic content of texts to the emergence of verbal art in the social interaction between performers and

Poetics and performance as critical perspectives on language and social life

This paper attempts to take the politics of affect as not just incidental but central to the life of cities, given that cities are thought of as inhuman or transhuman entities and that politics is understood as a process of community without unity. It is in three main parts. The first part sets out the main approaches to affect that conform with this approach. The second part considers the ways in which the systematic engineering of affect has become central to the political life of Euro‐American cities, and why. The third part then sets out the different kinds of progressive politics that might become possible once affect is taken into account. There are some brief conclusions.

https://onlinelibrary.wiley.com/doi/pdf/10.1111/j.0435-3684.2004.00154.x

Intensities of feeling: towards a spatial politics of affect

Domination and the Arts of Resistance

To raise the question of the nature of narrative is to invite reflection on the very nature of culture and, possibly, even on the nature of humanity itself. So natural is the impulse to narrate, so inevitable is the form of narrative for any report of the way things really happened, that narrativity could appear problematical only in a culture in which it was absent-absent or, as in some domains of contemporary Western intellectual and artistic culture, programmatically refused. As a panglobal fact of culture, narrative and narration are less problems than simply data. As the late (and already profoundly missed) Roland Barthes remarked, narrative "is simply there like life itself. . international, transhistorical, transcultural."' Far from being a problem, then, narrative might well be considered a solution to a problem of general human concern, namely, the problem of how to translate knowing into telling,2 the problem of fashioning human experience into a form assimilable to structures of meaning that are generally human rather than culture-specific. We may not be able fully to comprehend specific thought patterns of another culture, but we have relatively less difficulty understanding a story coming from another culture, however exotic that

/pdf/the-value-of-narrativity-in-the-representation-of-reality-33noyvckm3.pdf

The Value of Narrativity in the Representation of Reality

The notion of culture (especially as it functions to
distinguish “cultures”), despite a long usefulness, mayAnthropologists and cultural geographers have long recognized the colonial and imperialist contexts within
which their forebears worked. These contexts serve as a focal point for much of the discussion in Part Two
of the Reader. Clearly, nineteenth and early twentieth century scholars from Europe and North America who
worked in Latin America, Africa, and much of Asia and Oceana carried out their work under the colonial flag
and with the kind of impunity that their connections to imperial power afforded them. Yet Abu-Lughod finds
that contemporary scholars have failed to really come to terms with the fact that the idea of culture as a “whole
way of life” came about because European and North American scholars were able to study “others” in a
colonial situation in which those scholars also held considerable power over those “others”. Work on culture
today needs to not simply acknowledge this history, Abu-Lughod argues, but actively work against it by developing critical challenges to the idea of culture as we know it today.

Writing against Culture

Crucial to understanding Islam is a recognition of the role of Muslim networks. The earliest networks were Mediterranean trade routes that quickly expanded into transregional paths for pilgrimage, scholarship, and conversion, each network complementing and reinforcing the others. This volume selects major moments and key players from the seventh century to the twenty-first that have defined Muslim networks as the building blocks for Islamic identity and social cohesion. Although neglected in scholarship, Muslim networks have been invoked in the media to portray post-9/11 terrorist groups. Here, thirteen essays provide a long view of Muslim networks, correcting both scholarly omission and political sloganeering. New faces and forces appear, raising questions never before asked. What does the fourteenth-century North African traveler Ibn Battuta have in common with the American hip hopper Mos Def? What values and practices link Muslim women meeting in Cairo, Amsterdam, and Atlanta? How has technology raised expectations about new transnational pathways that will reshape the perception of faith, politics, and gender in Islamic civilization? This book invokes the past not only to understand the present but also to reimagine the future through the prism of Muslim networks, at once the shadow and the lifeline for the umma, or global Muslim community.

Muslim networks from Hajj to hip hop

Introduction 1. Arab Women's Literary History: critical response the Gulf War story gendering the War Story the Iraqi version migrating stories conclusion 2. In Search of Mother Tongues: Assia Djebar's prisonhouse Albert Memmi's struggles with his mother Abdelkebir Khatibi's bi-langue Jacques Derrida: le petit juif francais d'Algerie conclusion 3. Reviewing Beginnings: Islamic feminism Assia Djebar Fatima Mernissi Nawal El Saadawi conclusion 4. A Muslim Sister: Zaynab al-Ghazali's Muslim Ladies' Association survival in hell signs taken for wonders an islamic feminist mission conclusion 5. Multiple Critique: critical networking imageness the weight of the veil conclusion 6. Changing the Subject. Conclusion. Cited Works

Women Claim Islam: Creating Islamic Feminism Through Literature

In a book that radically and fundamentally revises the way we think about war, Miriam Cooke charts the emerging tradition of women's contributions to what she calls the "War Story," a genre formerly reserved for men. Concentrating on the contemporary literature of the Arab world, Cooke looks at how alternatives to the master narrative challenge the authority of experience and the permission to write. She shows how women who write themselves and their experiences into the War Story undo the masculine contract with violence, sexuality, and glory. There is no single War Story, Cooke concludes; the standard narrative--and with it the way we think about and conduct war--can be changed. As the traditional time, space, organization, and representation of war have shifted, so have ways of describing it. As drug wars, civil wars, gang wars, and ideological wars have moved into neighborhoods and homes, the line between combat zones and safe zones has blurred. Cooke shows how women's stories contest the acceptance of a dyadically structured world and break down the easy oppositions--home vs. front, civilian vs. combatant, war vs. peace, victory vs. defeat--that have framed, and ultimately promoted, war.

Women and the war story

This is a study of Arab writers such as Ghada al-Samman, Hanan al-Shaikh, Emily Nasrallah and Etel Adnan. It presents a constructive literary approach to the ravages of the civil war in the Lebanon. The ways in which women's consciousness is awakened in terms of female liberation is a theme.

War's Other Voices: Women Writers on the Lebanese Civil War

I n the wake of September 11, Afghan women and their systematic abuse by the Taliban drew the attention of major network news anchors. This was not the first time that Americans had heard of the plight of women in an Afghanistan ruled by religious extremists. When they assumed power in 1996, the Taliban were indicted for suppression of human, and especially women’s, rights. Images of women huddling in refugee camps or sliding along walls enveloped in the burka provided the evidence, both then and now. By 1997, the U.S. Feminist Majority had adopted the cause of Afghan women, and petitions to save these women and punish those men flooded our in-boxes. When the board of the Association of Middle Eastern Women’s Studies (AMEWS) was contacted directly, we found ourselves in a dilemma. We knew from history that the rescue paradigm often has unintended (and, perhaps, intended?) consequences. Indeed, this was not the first time that such a case has been brought before the Western tribunal. In the nineteenth century, Hindu widows in India compelled to climb on their husbands’ funeral pyres had shocked Victorian sensibilities. In her groundbreaking 1985 essay, “Can the Subaltern Speak?” Gayatri Chakravorty Spivak coined the phrase “white men saving brown women from brown men” to describe the British abolition of suttee in the nineteenth century. Saving brown women became the justification for declaring war that drove the civilizing mission in South Asia. The burka recalls suttee and the four-stage gendered logic of empire: (1) women have inalienable rights within universal civilization, (2) civilized men recognize and respect these rights, (3) uncivilized men systematically abrogate these rights, and (4) such men (the Taliban) thus belong to an alien (Islamic) system. Imperial logic genders and separates subject peoples so that the men are the Other and the women are civilizable. To defend our universal civilization we must rescue the women. To rescue these women

https://www.jstor.org/stable/10.1086/340888

Saving Brown Women

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