title: يوميات امرأة مشعة
name:
Email:
comments:
أكثر ما ادهشني في هذا العمل والذي لا استطيع ان اطلق عليه رواية
أنه عبارة عن مذكرات دقيقة للكاتبة في غاية الخصوصية باسماء واشخاص
في الغالب حقيقية، اشكر الكاتبة على فتح هذا الشباك لاشراكنا في
حياتها وتجربتها رغم مرارتهاو أنا على يقين أن كتابتها كانت في
غاية الصعوبة لها
title: Diary of a Radioactive Woman
name: rashida
Email:
comments:
Reading these memoirs was just delightful although I agree it was mixed feelings of the funny and the tragic.
title: يوميات امرأة مشعة
name: رقية
Email:
comments:
جميلة ورقيقة أنت يا نعمات
خفيقة الظل وصاحبة نكتة في أعتى محنك
ابكتنى كلماتك بقدر ما اضحكتني
أشكر منتدى الكتاب العربي على اتاحة الفرصة لقراءتها
title: يوميات امرأة مشعة
name: محمد عابد
Email: mohammad_abed@maktoob.com
comments:
من خلال تجربتها مع المرض تتابع الكاتبة نعمات البحيري ببراعة تاريخ
مجتمع وأيضا تاريخها الخاص، وهناك لمحات سريعة لكنها معبرة واذكر على
سبيل المثال تجربتها في المدرسة مع زميلاتها عندما كانت أول فتاة في
القصل ترتدي حمالة الصدر وترتب على هذه الخطوة موقف كوميدي ولكنه معبر.
title: Diary of a Radioactive Woman
name: nawras80
Email: nawras80
comments:
While exploring her story with cancer, the distinguished author
Nemat el Behairy discloses her vision regarding political and
social issues as well as the grave injustices suffered by women.
This is by all means an important addition to the Arab library.
title: Diary of a Radioactive Woman
name: Borhan Riad
Email: rborhan@hotmal.com
comments:
What I really appreciated about this book is that author nemat
behary expresses her painful experience with cancer without
resorting to melodrama. Instead she applies a very refined sense
of humour. This transforms her book from simply a painful
experience into a Sufi journey.
title: يوميات امرأة مشعة
name: Khaled Mohamed
Email: khaledmoody@gmail.com
comments:
حوار الروائية مع أخيها الملتحي يصف التحولات التي جرت في المجتمع
المصري ببلاغة شديدة، وأسترجع مثلا عبارتها الي أخيها:
" انت فاكر نفسك عالم علشان ملتحي ومتدين ... يابني دي دلوقت ... بقت
عدة الشغل ... بيزنس "
title: Diary of a Radioactive Woman
name: Rita Naim
Email: rtnaim@yahoo.com.au
comments:
Calling this fascinating book a novel is a misnomer. The author
probably felt it would give her greater freedom. In fact this is a
memoir written by a woman describing one of the turning points of
her life. She spares no detail including the real names of her
friends. This is a very personal book yet it deals with an extremely
human topic.
title: يوميات امرأة مشعة
name:
Email: بنت النيل
comments:
أعجبني اختيار هذا الشهر خاصة ما يتعلق بصدق مشاعر الكاتبة وهي تصف كيف
تخلع ملابسها استعدادا للعلاج بالأشعة وتأثيرات العلاج الكيماوي عليها
وحالة البرود العامة التي يتعامل بها الأطباء والممرضين مع المرضى،
وأيضا شعورها بالاختناق من المساحات الضيقة واسترجاعها لشريط حياتها كل
هذا شعور يشترك فيه معها كل من مر بهذه التجربة.
title: يوميات امرأة مشعة
name:
Email:
comments:
هذا اللكتاب شعاع أمل ليس فقط لكل مصاب بمرض خطير وأنما أيضا لكل
مصري.
title: يوميات امرأة مشعة
name: جاسم
Email: jassim2310@hotmail.com
comments:
قرأت الكتاب باهتمام وأكثر ما أذهلني أن تجربة الكاتبة مع المرض لم
تقربها من خالقها، وهو أبسط ما يتوقعه الانسان في مثل هذه الظروف،
بل على العكس فأن الكاتبة تتناول مراحل العلاج المختلفة التي مرت
بها دون اي ذكر لدعاء صادق أو صلاة خاشعة أو تلاوة بها تقوى للذكر
الحكيم.
title: يوميات امرأة مشعة
name: سسسس عبدالله
Email:
comments:
رغم محاولا ت المرح الظاهرية فهذه رواية حزينة ساخطة على المجتمع
والاقارب والاصدفاء نهيايتها غاضبة مفزعة،.
title: يوميات امرأة مشعة
name: مها أنور
Email: mitito@maktoob.com
comments:
بينما تمر الكاتبة بتجربة بالغة الخصوصية ، فإنها لا تعزل نفسها عن
مجتمعها بل يزداد شعورها بكم القهر الذي يعيشه الانسان المصري،
فتروي مثلا قصة الولد الذي يجمع القمامة فينهال عليه حارس الأمن
بالضرب محاولا الصاق به تهمة سرقة سابقة ، والمثير للإعجاب أن
الكاتبة تتعاطف مع الاثنين وحالة القهر العامة التي يعيشان فيها.
title: al-Qassabgi, the Musician of Love
name: Ali Tal
Email: jordonurdon@yahoo.com
comments:
The book Mohamed al-Qassabgi, the Musician of Love by Professor
Ratiba el-Hefni draws a sad and pathetic picture of the musician who
spent the best part of his life clutching on the apron of Umm
Kulthom, the single minded diva. Despite the long lists of his work
and his association with some of the best singers who seem to be
overwhelmingly female artists of the thirties and to some degree
beyond, the author failed to put life into the man behind the lute.
Although the book’s subject is considered by many of his
contemporary a unique musical phenomenon, I didn’t find much in this
book to talk about. The innovative Al-Qasabgi, who played a large
part in modernising the Arabic song, seemed very dull without any
private life, family or friends. Sadly professor Ratiba el-Hefni
failed to realise that the best part of the charm and skill of an
artist lies in the mingling of the personal with critical and the
publicly acclaimed work.
title: محمد القصبجي الموسيقي العاشق
name: بنت النيل
Email:
comments:
في الحقيقة يجب ان اتفق مع المقال المنشور بعنوان رتيبة الحفنى
وتزوير التاريخ ففي رأيي الكاتبة فشلت برؤيتها القاصرة لهذا الفنان
العظيم
title: The Patriarchal System and the issue of Sex for Arabs
name: Ali Tal
Email: jordonurdon@yahoo.com
comments:
The Patriarchal System and the issue of Sex for Arabs by Professor
Ibrahim al Haidari is a vivid history of censorship and suppression
of the Arab female. The author is provocative and disarmingly
mischievous in confronting the manner of the Arab men’s machismos.
In this age of instant communication Professor al Haidari contends
that the truly cultivated person is not the one who has read a book,
but the one who understands the book's place in our culture.
Although this book draws on examples from the works of European
anthropologists, the author boldly examines the many kinds of
ingrained patriarchal Arab taboos and their historical evolutions
from the primordial matriarchal ethos of Semites. I was quite
fascinated by the evolution and the masculinising of the cult of the
mother Goddess Ishtar and the discussions of the many potentially
nightmarish situations that followed in the male’s subjugation of
the female. Although, at heart, this book challenges every Arab man
who has ever felt guilty about the lowly position of the Arab woman,
the author seems to ask him, ‘Well, what are you going to do about
it?’ The truth, of course, is the Arab male speaks from a position
of headship therefore how and why he would spend much time talking
about the society’s prejudices against his wife, mother, sister or
daughter. Ultimately, it is the Arab woman who must understand that
there are no more prophets to speak on her behalf and she alone
could advance her situation. The governments and the courts that are
banning her from the common, long struggle of the Arab against their
European nemesis, are also preventing her from reading what was
deemed bad for her. Altogether, Professor Ibrahim al Haidari s book
constitutes an important reflection and judgment of the current Arab
values as well as the superb pleasure yielded by reading the book
itself as a literary work.
To Adel Darwish. Perhaps you are right that not all who speaks
Arabic is an Arab, however everybody who speaks Arabic is ethically
Semitic. Further, just as the northern Europeans have taken over the
Latin and Greek languages as an extension of to their own tongues,
even during the Roman and Byzantine empires, Aramaic inherited all
the earlier Semitic languages and for millennia remained the lingua
franca of trade and commerce in Mediterranean basin until Arabic
took over.
Sadly, there is an oversight in the eastern (al Mashriq) Arabs
regarding the originality of the western Arabs (al Magrib). This is
a dangerous reading. Early on in history both the Egyptians and the
Phoenicians established trading posts along the Mediterranean coasts
and south round Mauretania and north round the Iberian peninsula on
the Atlantic cost. The Phoenician trading ships did business with
England, France, Holland and further north they also circumnavigated
Africa. Meanwhile the Mesopotamians ships sailed around India.
Later, these Phoenician settlements were included in the
Carthaginian empire and ruled the western Mediterranean for an
epoch. For nearly three centuries Carthage fought Rome in the Punic
wars. (when I travelled in Portugal and Spain, I was amazed how many
cities and villages could trace their origins back to the
Phoenicians or the Arabs.)
It is interesting to mention when first the Middle Eastern culture
was Hellenised (infiltrated) by the Persians, the Phoenician cities
of along the Syrian coast refused to carry on their ships the
Persian armies to attack Carthage but agreed to help them against
the Greeks.
Like al Mashriq, Al Magrib also suffered the Roman then Byzantine
rules before they were reclaimed to the Semitic people by the Arabs.
North African Christian Saints like Augustine enriched the Roman
Catholic church.
title: Patriarchal System and issue of sex for arabs
name: Sarah Mortada
Email:
comments:
The irrefutable fact that our learned author exposes is that women
enjoyed greater respect in antiquity than in the middle ages. This
turn around was probably brought about by the three Abrahamic
faiths. Western women only started to enjoy some equality after the
church’s grip on their societies waned. I can only conclude that
muslim women will remain abused until their cultures undergo a
movement for enlightenment.
title: The Patriarchal System and the issue of Sex for Arabs
name: Borhan Riad
Email: rborhan@hotmail.com
comments:
This excellent book explains at length the range of direct and
indirect ways through which women have been subjugated and
eventually forced to loose confidence in themselves. I was delighted
that the author did not absolve western societies from this
phenomena but merely pointed out that the situation in the Arab
world was even worse.
title: النظام الأبوي واشكالية الجنس عند العرب
name: محمد عابد
Email: mohammad-abed@maktoob.com
comments:
مما لا شك فيه أن المرأة العربية تتعرض لاضطهاد شامل ومتعدد الأبعاد
(يعدد هذا الكتاب باقتدار أربعة أشكال رئيسية لهذا الاضطهاد)ومما لا شك
فيه أيضا أن هذه النظرة الدونية للمرأة ناتجة عن حالة التخلف التي
تعيشها مجتمعاتنا، لكنها في الوقت ذاته سببا مباشرا في تفشي التخلف
وصعوبة الخروج منه، والسؤال المطروح هو كيف نخرج من هذه المعضلة، كيف
نكسر هذه الحلقة المفرغة؟
title: النظام الأبوي واشكالية الجنس عند العرب
name: jassim
Email: jassim2310@htomail.com
comments:
تسيطر على بلادنا للأسف أقليات تنتمي للغرب عقائديا وفكريا أكثر مما
تنتمي لمجتمعاتها وتقاليدها ودينها، وهذا الكتاب نموذج آخر لانسياق هذه
الأقليات الآعمى وراء الأفكار الغربية الدخيلة على مجتمعاتنا، فللمرأة
دورها الأساسي المحورى في رعاية الأسرة، ولو رضت المرأة بهذا الدور
الكريم والنبيل الذي حدده الله لها لاستقامت بلداننا وانصلحت الأحوال،
ولتوقف هذا الخلط المتعمد بتصوير العلاقة بين الرجل والمرأة على أنها
علاقة صراع وتصادم بدلا من علاقة المودة والاحترام المتبادل في إطار
نظام كوني متكامل حدده الخالق لأنه الأقدر على معرفة طبائع خلقه.
title: The Patriarchal System and the
issue of Sex for Arabs
name: Clive Ramsey
Email: clive.a.ramsey@btinternet.com
comments:
I find the discussion interesting.
It is easy to deamonise other cultures.
I find some things hard to accept
though.
It is readily accepted within western
socity that ideas and precepts will be
challenged.
This is a great strength.
It is an essential element of dialectics
and leads to growth.
I am sure that your prophet himself had
difficulties in challenging people in
his time.
The initial reaction to having our ideas
challeneged is a defensive one.
Such was the behaviour of many Christian
people to the film The Life of Brian.
Yet for those with open minds it had
enormous potential for understanding and
developing their Christain beliefes.
I am sure that Jesus himself would have
found it very funny and laughed inwardly
so as not to upset his touch followers.
It is so easy to be very righteous in
judging others make up and behaviour and
yet not apply ourselves to our oown
weaknesses.
Why id homosexuality so harshly judged
in many Muslim countries when men are
still happily enjoying four wives?
The circumstances whereby the Phrophet
allowed this are long passed. It was
intended as a kindness, caring for the
welfare of women who would otherwise be
unprotected.
If one man has four wives then it is
natural that three are likely to have
none.
What are they to do for comfort and
companionship?
Would many of those who rise in eloquent
language really care to be Gay or
Lesbian in some of these countries.
There are contradictions that have to be
faced in the equality of people and
sexes.
If Arab associating countries want
respect they need to improve their human
rights record, not aquire arms.
They need to respect other people who
are different to them.
This was the case during the life of The
Prophet so why should it not be so now?
Or am I ill informed.
Did The Prophet not have Jewish
assistants for example and let them
practice their religion unmolested?
Did he not preach tolerance.
I only know what I learn from speaking
to friends who quietly defend their
faith.
Thanks and God Bless All.
title: The Patriarchal System and
the issue of Sex for Arabs
name: Amani Amin
Email: webmasteratarabworldbooks.com
comments:
Thank you for your message. You are
certainly entitled to your views as we
are entitled to ours. Egyptians,
Tunisians, Algerians... etc belong to
their respective countries but are also
Arabs. There is no contradiction. Being
an Arab in the modern sense is not an
ethnic question. It does not mean a
descendant from the tribes of Arabia. It
is a sense of affiliation, a rational
choice people have made to become part
of a larger nation without in any way
undermining their national
characteristics. For example the
official name of Egypt is the Arab
Republic of Egypt. Yet no one in Egypt
denies that Egyptians are the
descendants of the pharaohs not the
tribes of Arabia. All Arab countries
have chosen to become part of the League
of Arab States. For Arab countries who
gained independence after the
establishment of the League, joining it
was a matter of utmost priority, an
affirmation that at last they had
achieved independence. This is a matter
of national identity not merely a
function of speaking the same language.
That is different from the United States
and England or Spain and Mexico, who -
despite their affinities - have not
chosen to consider themselves part of
the same nation.
Having said that, Arab World Books would
be pleased to put forward the opinion
you have raised to a general discussion.
We can either use the message you have
sent us as a starting point, or if you
prefer, you can further elaborate your
views. In any case we encourage a calm
and objective discussion of topics of
importance to the Arab world.
Thanks again for your view.
title: How do Arabs Regard Sex
name: Adel Darwish- mideast news
Email:
comments:
I am sick and tired of this ignorance of
lumping every one who lives in country
that happened to speak some form of
Arabic, or joined the Arab league for
political reasons as Arab.
This is most ridicules.
Look at the six poems chosen.
1- Egypt is NOT an Arab nation, vast
majority of population are NOT Arab ,
Arabs are less than 8% or perhaps 5% of
population
2- Algeria, vast majority of over 80-85%
are Amazigh Berber and other African
tribes
3- Same goes for Morocco and if, as
Moroccans claim, include the Spanish
Sahara, then Arabs become less than 5%
of population.
4- In Tunisia they are less than one
Third of population.
So who don't you call it something more
credible like. how did Arabic language
literature dealt with Sex?
You are supposed to be educated and
intellectuals for god's sake !
Do you think that speaking English makes
a Canadian or a South African an
Englishman?
Or would speaking Spanish makes a Cuban
or a Mexican a Spaniard?
Adel
title: How do Arabs Regard Sex
name: Andy
Email:
comments:
I have a friend who's ethnic Pashtun of
northwest Pakistani descent (one of the
groups and areas with a reputation for
sexual repressiveness - Muslim, but
admittedly not Arab), who has said to me
that the west misunderstands the taboos
of other societies very greatly - that
the repressiveness there is not about
sex at all, but about preservation of
family lineage - that people must appear
to be part of the marriage and kinship
network systems and not publicly
dishonour them - but that any kind of
activity which is not disruptive of
these systems, or which is publicly
concealed, is tolerated and viewed as
normal. Even to the point where it's
half-expected that married people will
have affairs with people they're
"really" attracted to, have children who
might not be their official partner's,
etc. According to Wikipedia, up to half
of Pashtun men in Afghanistan have had
same-sex sexual experiences. Pretty
amazing since this is the main group the
Taleban are drawn from.
It makes me wonder how much western
perception is inflected by the west's
own demons so to speak. I think the
image of the Christian fundamentalist in
southern America is projected outwards
onto Muslims and other religions a lot
(witness for instance the references to
"ranting", "mad mullahs" and so on -
I've seen a few extreme figures
interviewed and they express very
extreme views but they do so very
calmly, I've never once seen them act
mad, "rant" or "spew" - on the other
hand, Christian fundamentalists DO
"rant" and "spew" very explicitly).
Western "extremisms" are necessarily
connected to mass society - they acquire
a certain inhuman generality and
violence as a result. I suspect
superficially similar beliefs are much
more nuanced and less sledgehammer-like
in the context of socially dense
societies where detection capabilities
are low and the "rules" are as much
matters of custom (or common law) as
top-down law.
The tropes, "Third World countries are
traditional", "Third World countries are
patriarchal" and "Third World countries
mistreat their women" are closely
connected, linked to the idea of the
"Third World" as identical to the west's
medieval past and as a static space
without history waiting for western
developers to come along and free it.
Spivak discusses this in "Can the
Subaltern Speak" in terms of the idea of
"white men saving brown women from brown
men". Peter Rigby discusses various
works on the Ilparayuko Maasai in a
similar perspective - the existence of
gender-roles is twisted into a western
image of men "owning" women, when the
Ilparayuko don't even have a word for
"ownership". And Slater discusses it in
detail in "Geopolitics and the
Postcolonial". In fact the "Third World"
is very diverse, very much "historical"
and changing over time, and is a product
of a specifically modern history in
which western colonialism and other
kinds of plunder, domination and
silencing play major roles. The western
kind of account is often a way to "write
out" the history of colonialism, the
downside of the west, and the voices and
achievements of non-western peoples.
Of course this also produces a
reflection back on the west - the idea
that the west is sexually liberated,
that western women are equal to men, and
so on - which of course is false. For
one thing, western sexual liberation is
still limited by the influence of
Christian fundamentalists and their ilk,
and is far more uneven than is usually
thought (witness for example the way the
tabloid press can simultaneously profit
from pictures of semi-naked women, and
act shocked at the revelation that
politicians and celebrities have sex).
For another, it is connected to a
specific pornographic/advertising
discourse of "repressive desublimation"
which exploits sexuality for profit and
reproduces a patriarchal imaginary.
Third, women are by no means equal to
men in the west, and it is questionable
whether western women on average have
more power than women in other societies
- women have the right to forego gender
roles, but at certain costs (usually
including missing out on family life),
and with structural inequalities such as
average wage differences and the "glass
ceiling" very much still in place. One
also has to take into account the
unusual prevalence of sexual and
sexually-inflected violence against
women in western societies, and the
semi-obligation to "look beautiful". And
the reverse side, that men are also
judged by gender-specific roles (witness
the recent movements around fathers'
rights for example). I suspect also that
sex has a peculiar centrality in western
culture deriving from its historical
repression - whereas a "non-repressed"
sexuality would presumably be simply an
aspect of life, in the west it still
tends to be the organising centre of
life.
None of which is to say that there
aren't repressive aspects of other
societies... just that these should be
looked at contingently, not in terms of
a projected discursive frame, and not
compared to an idealised view of the
west. I generally take claims of
oppression more seriously when they're
coming from the oppressed themselves,
rather than from outside observers. This
said, there obviously are voices from
the Muslim and Arab worlds who object to
sexual repression and/or sexism, RAWA
and OWFI for example. I've seen
portrayals of sex from Muslim
perspectives which seem to fall pretty
easily into the Reichean mould of
repression (the tempting woman as evil
force for instance); I sometimes wonder
if this kind of repression isn't wired
into monotheism in some way (the phallic
function of God in monotheist religions,
the valuing of transcendence over
immanence). The danger here is that the
defence of one tradition can pass over
into the persecution of "other others" -
the involvement of Muslim activists in
the persecution of West Papuans for
example, which is connected into the
attempt to keep Papua in "Muslim"
Indonesia and the suppression of
"indecency".
bw
Andy
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