By Karin Willemse
This ebook is predicated on wide anthropological field-research in Kebkabiya, a city in Darfur, West-Sudan(1990-1995), while the Islamist govt of Sudan had simply come to energy. The identify of the ebook is a conflation of 2 major executive views at the function of girls. those proved to be decisive for the ways that periods of operating girls - low-class marketplace ladies and hugely esteemed woman lecturers- negotiated their identities in the Islamist ethical discourse on gender. The ebook makes a speciality of the biographic narratives of 1 girl from every one classification, that are analysed as a part of the multi-layered context within which the girl spoke and acted - and of which the writer additionally shaped half. eventually, the writer displays at the struggle in Darfur as a part of a means of identities-in-construction.
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Extra info for One Foot in Heaven: Narratives on Gender and Islam in Darfur, West-Sudan
Other universities, like Cairo University Khartoum Branch, Juba and Umdurman were still running. The women’s private university, Ahfad, remained open. 19 This project was called the ‘Project of veiling the working woman’ and instigated by the Sudanese Women General Union, the women’s wing of the NIF. Al-Ahmadi (2003) states that the Islamic dress the government subsidized, was to be considered a government invention which became a ‘political uniform’ that distinguished those who ‘belonged’ from the alien ‘other’ (Al-Ahmadi 2003: 99, 105).
These meanings are never straightforward. Analysing a text relative to the context is a way to understand the complex ways in which people deal with power relations and related subject positions in diverse social settings. In principle, the number of readings of a text are multiple, potentially inﬁnite, depending on the other texts relevant in the same context. This means there is always an ambiguity as to the ‘real’ meaning of a text. Thus ambivalence should be part of the analysis and should not be ‘reasoned’ away (cf.
Abu-Lughod (1993: 30–32) points out that the conventions for telling about one’s ‘life’ forces local ways of narrating into a western straightjacket that might alter the original narrative beyond recognition. She also objects to the genre because it focuses on the individual as isolated, separated, and thus alien from the lived day-to-day situation in which the life-historian is situated. Other feminists have pointed out that the method in the West reﬂects a male prerogative, a ‘Great Man tradition’.