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Register a new userCulture of The Body in The Gadda AL-Samman's Novels
ثقافة الجسد في روايات غادة السّمّان
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يمثّل الجسد أحد المحاور الأساسيّة التّي دارت حوله نصوص الأدب النّسوي، و درجة الاهتمام به تختلف من نصّ لآخر، و من روائي لآخر، و منهم غادة السّمّان التي احتفت بالجسد في رواياتها، و انهمكت في رسم تفاصيله، و توجعاته، و رغباته، و خفاياه التي تسهم في ازدواجيته، فاتسمت السّمّان بالجرأة في تسليط الضوء على الجراح. و يأتي هذا البحث بوصفه قراءة للجسد المتوازن بين الرغبة و العادات الاجتماعيّة المفروضة، و لينتهي إلى أنّ جسد الثّقافة يحاول أن يقيم نوعاً من التّوازن و الانسجام النّسبي مع الذّات و العالم الخارجي من خلال اتحاد الذّات مع القيم الاجتماعيّة السّائدة عند أغلب النّاس، و دمجها مع الإرادة الشّخصيّة. و بذلك توصّل البحث إلى أنّ الجسد المتحد مع عالمه الاجتماعي و الثّقافي هو المتحرر من التّجربة المعيشة.
The body is one of the basic themes that Feminist literature texts revolve around. And its interest degree varies from one text to another and from one novelist to another. Like Gadda AL Samman which clebrated the flesh in her novels, and was engaged in drawing up the details, mystries and desires of body that contribute in the ambivalence. AL Samman was bold to highlight the surgeons.This research is considerd as aread of balanced body between desire and social mores imposed. The literature try to make akind of harmony between self and outside world through taking the social values and integrate them with the personal will.
References used
برنار ، ميشيل. الجسد . ترجمة إبراهيم خوري. دمشق:منشورات وزارة الثقافة و الإرشاد القومي، 1983
دولة، سليم. الثقافة الجنسوية الثقافية الذكر و الأنثى و لعبة المهد. حلب:مركز الإنماء الحضاري . ط 1: 1999
دي بوفوار، سيمون. الجنس الآخر. ترجمته إلى العربية لجنة من أساتذة الجامعة . (د.ت).
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Language is one means of communication that has the most significant role in enhancing
humans' life and their relation with their environment alongside their relations with the
society in which they were born and raised. Language has always been th
e product of this
society on whose progress and regress have an impact upon it. It is well-known that
standard Arabic is the official language with its accurate grammar and vocabulary moving
from the ancestor to the descendant. However, it very often may be difficult to apply or
have access to for most people regardless of their cultural qualifications. It is also difficult
for this language to convey or transfer reality as clear as it is or to express how easy and
spontaneous life is to all people. Since the phenomenon of vernacular language alongside
standard language is a linguistic one all over the world, thus the necessity in the Arabic
novel in general and countryside in particular emerged to have an in-between third
language that is neither standard nor vernacular. This novel language is to be capable of
bringing the standard closer to daily life and ending up with one form of dialogue that
provides characters with their psychological and social traits; a tacit language for all
different cultural and scientific levels of readers and their social status. Also, this language
will help the text express the human emotions that emerge subconsciously for the standard
one is incapable of doing so. Needless to say, standard Arabic was one day a vernacular
with different dialects expressed through words like "language" and "tongue." Allah said:
("We have not sent but a messenger to represent his nation and clarify the truth to them.
For, God guide and misguide whomsoever thus He is the Noble and Wise").
The extended text, that contains much paragraphs, is built on parts. These are
phrases, clauses, sentences.
Text,s linguists try to pass sentence for the whole of text, but they don,t ignore considering
that a sentence is the basis of analysis and
interpretation.
Collocations are a"micro semantic units" in a text, but grammatically they are sentences,
phrases, or clauses. These structures are able to give the macro semantic units,
which the producer intends to show to the receiver by several manners, or process, whereas,
part refers to whole.
Collocations may be a nucler topic storing the text,s macro semantic units, in one
part, or contain correlating " themes" to reffier to it, in second part, or include connotations
united to reffier to it, in third part.
R.Barthes declared that producer is dead, and J.Kristiva said that text is opened , so
receiver contributes in reproducing, according to his cultural background, knowledge of
the world, and experiences.
Our Study depended on "voice,scollocations", and its role in "Coherence" in Narrative
Text:( Ghadah al-Samman,s "Beirut 75").
to know the science of westernism whose features appeared in contemporary Arab thought by the thinker Hassen Hanafi, and contribution in its development via identifying its features first; "and to criticize it Second." is today considered to
be a must, but rather urgent "to avoid having fallen in the limit of an Arab civilized identity which is convulsive and rejecting the other through a predetermined judgment and a textual thought which is undebatable and not less difficult than the undebntability and darkness of the fundament alist salafi mind that forbids diligence, rationality and development. The research deals with the needs to form the science of westernism as per the arab ego to be pure and free from western colonial cultural orientalism indirectly, being far from reaction as centeralized on the axis of self-arrogance towards uprising arab scientific thought whose concern is to keep abreast of the world and go into history with keeping up the ego safe and secure, through analyzing the phenomenon of western superiority and detecting the keys of power and its reasons to find why we are fused in the western civilization. This is to stop being fascinated excessively by that, to get rid of that or to lessen the duality of south and north or arabs and the western to get to a state of international participation in making the pillars of civilization, and to stop being annexed to the west and taking with no return. Not doing that, the picture of the arab and the muslim will not be corrected for themselves first and for the world second. Thus, this research is an attempt to focus on the leading role of arabs and muslims to have a thought mechanism, not pragmatic but scientific to keep abreast of history force with no clash or being annexed, so it should be noted that orientalism is a thought that stands on the opposite bank of the westernized thought . today, the west is especially fully ready to get any Arabic text to criticize it, including America, and to criticize its racism in order to be considered as serving their centrality in an attempt to make arab drain purchased especially those who think of the arab Islamic identity to have them work for their mythodology because this colonialism is not pure coincidence, but it is based on hardworking pursuit in avery tireless way.
The text is a construct that cannot reach its various spaces without standing at its thresholds, as there is no naked text and it must be covered with a title, which is the entrance that precedes the body of the text, its significance is complete onl
y with it. Standing at the thresholds allows the reader to stand at the writer's thoughts and reveal the relationship of the title to the content as it is the interpretive key to open the text lockers, and because it falls within the system of parallel thresholds, it is not inside or outside the text, but in the case of a relationship with it. Hence this approach came to emphasize the importance of these thresholds in reading poetic texts as they are conditional and necessary input, it is necessary to build an initial vision to understand the text. Especially that this study is concerned with Adonis in his poetry collection, " Beginnings of the Body, Ends of the Sea ", Adonis's thresholds are rich and open to endless readings. Adonis, a poet who excels in choosing his thresholds is overwhelmed by poetry, as if you were standing in front of a small, intense poetic passage, foreshadowing the greater explosion of the text universes and their implications.
This research tries to present a clear image of the influence of
Mohammad Iqbal’s oriental culture (Indian poet 1877- 1928) on
his humane literature by showing this influence in many
axis.
The research arrives at the conclusion and results which
show the
extent of the presence of Iqbal’s oriental culture in his literary
issues, and the extent of Iqbal’s mental and literary ability to
benefit from his oriental culture, and his success in reconsidering
and redirecting his ideas to enrich his humane beliefs.
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