The Themes of Politics and Love in Contemporary Arabic Literature - Essay Example

The Themes of Politics and Love in Contemporary Arabic Literature Introduction I. Oppression II. Exile III. Love for Country or Nationalism IV. Love for Women Conclusion Introduction Arab literature is very rich and made of novels, poems, and other genres that portray the cultural realities of Arab nations. These literary works employ imagination in order to imitate the events and actions in real life. In so doing, the protagonists usually defy the authority and certain norms in their search for themselves and their attempt to grasp the realities of their period. In this context, the literary texts discussed in class mainly foreground issues about politics and love and portray them in the form of oppression, exile, nationalism or love for women.Focusing on the political and social instability in the Middle East, the authors depict the oppression and exile the Palestine conflict and other political matters create in the region. This displacement rooted in social and political matters becomes the inspiration of these authors who also expose the impact of these problems on love. Besides, language and style are used appropriately in these texts. I. Oppression Oppression constitutes one of the most recurrent themes in Arab literature that inspire many writers who portray the prevailing injustices in their societies. In this sense, NizarQabbani’s poem “Bread, Hashish and Moon” addresses the oppression that many people undergo in the Arab world. A Syrian diplomat, Qabbani severely criticizes these societies where basic needs are not fulfilled while leaders and other prominent business men sell drugs and indulge in lavish life styles. He openly denounces this lack of vision that causes social inequalities, poverty and even depravation that become oppressive to the population. The speaker exposes: “In my land, / where the simple weep, / And live in the light they cannot perceive; / In my land, / Where people live without eyes” (Bread 33-37). This concern for those who struggle to make ends meet and compelled to live in extremely difficult conditions represents a deep cry for human rights and a severe criticism for the social inequalities in the Arab world. This extract reveals: “The millions who encounter bread / Only in their dreams; / Who spend the night in houses/ Built of coughs; / Who have never set eyes on medicine” (Bread 57-62). These multitudes of people living in extreme poverty in which starvation constitutes their daily plight are also exposed to severe illnesses threatening their lives. Through this poem, Qabbani sensitizes the world about the dichotomy existing in the Arab world where drug dealers exhibit their riches while the majority of the population faces oppression. This well-written poem constitutes a plea for human rights and an appeal for the improvement of their conditions. II. Exile Many people in the Arab world face the crucial problem of exile because the insecurity and oppression in their countries do not allow them to stay home. Very often, political matters like the Israeli-Palestinian conflict or lack of democracy compel citizens to seek refuge in more stable countries. Deeply involved with nationalist matters, Darwish raises the problem of exile in “Mural.” Strangers in their own homeland, most Palestinians have to face exile that remains their best alternative. The poem successfully presents the challenge of Palestinians living the dilemma of staying home to undergo the pain to be strangers in their land or choose the bitter sweet option of exile. In most cases, displacement seems to be the best choice because the insecurity and alienation at home urge them to leave. The speaker reflects: “Without exile, who am I? / Stranger on the bank, like the river . . . tied up to your / name by water. Nothing will bring me back from my free / distance to my palm tree: not peace, nor war” (Mural 1.1-3). The speaker seems to have accepted his imposed condition and is even paying tribute to the opportunity exile offers. He refuses to let peace or warto determine his place of residence; which poses the conditions Palestinians have to cope with in order to survive. These verses further inform: “Nothing takes me away from the butterfly of my dreams / back into my present: not earth, nor fire. What / am I to do, then, without the roses of Samarkand? What / am I to do in a square that burnishes the chanters with / moon-shaped stones? Lighter we both have”(Mural 1.15-20). Living in exile means living in dreams and does not reflect the reality of your life; however, home may not be an option even though the memory may not be replaced. This dilemma represents the predicament of the displaced doomed to face these conflicting emotions. This statement confirms: “Rahman’s essay looks at Darwish’s poetry after the Israeli siege of Beirut in 1982, a dramatic period of a second displacement for Palestinians, when Darwish’s poetic responses introduced the idea that ‘exile as perpetual,’ and declared that “home is no longer constituted by land or people but by the possibility of a poetic gathering of voices” (Rogers). These painful experiences constitute real illustrations and an inspiration for him and his literature. Similarly, the novel, Men in the Sun, portrays another experience of exile that urges the three protagonists to venture to Kuwait. Indeed, frustrated by the prevailing oppression and poverty in Palestine, Abu Qais, Marwan and Assad make the difficult choice to leave their estranged home and take the risky road to Kuwait in a search for better living conditions and an opportunity to improve their lives and those of their families (Kanafani). Faced with hardships at home, their only hope resides in exile even though they have to go through displacement and separation from their families. Furthermore, Qabbani also addresses political issues related to exile and instability in his poems. Even though his exile was not forced because he was a diplomat serving his country abroad, he also experienced displacement as many Arabs compelled to leave home. However, in this poem, he chooses to deal with the return from exile and foregrounds the reconnection and the memories buried after so many years of absence. The poem exposes the pain of exile and the sacrifices you have to make to live abroad. The speaker observes: “I return after sixty years / To search for my umbilical cord, / For the Damascene barber who circumcised me, / For the midwife who tossed me in the basin under the bed”(Damascus 2. 15-18). These memories can neither be replaced nor forgotten and expose the deprivation people have to go through in order to stay in exile. These past experiences are part of who you are and having to live without them is really painful. Besides, Qabbani acknowledges the difference between home and any other place in the universe despite their hospitality and fame: “Returning to my birth bed / For the fountains of Versailles/ Are no compensation for the Fountain Café / And Les Halles in Paris / Is no compensation for the Friday market” (Damascus 6. 6-10). The security and comfort that home offers cannot be found anywhere because the memories and warmth cannot be traded. Through these verses, Qabbanidenounces the political instability in most Arab countries that urge their citizens to exile and, therefore, lose their connection to home. III. Love for Country or Nationalism Moreover, love constitutes an important aspect of Arab literature, especially in poetry. Darwish talks about love in “Mural” and exposes the content of his heart. Despite the frustration of exile, he finds it necessary to address love and advocate a change in people’s feelings. Even though his love seems different from those who have regular experiences, it is still love symbolized by a dove. The speaker claims: “I changed only my heartbeat to hear my heart more clearly. / Heroes have their eagles, mine is a ring-necked dove, / a star lost over a roof, an alley ending at the port” (Exile 3-6). This change of heart is necessary in order to survive the challenges and move on; however, this lost star and the port indicates despair and even a journey for the unknown. This love is, indeed, hindered by the daily challenges of life in Palestine that ultimately lead to displacement. This failed love reflects the tribulations of these people worried for their security and survival. The speaker continues: “Nothing's left of me except for you; nothing's left of you / except for me -- a stranger caressing his lover's thigh: O / my stranger! What are we to do with what's left for us / of the stillness, of the siesta that separates legend from legend?” (Exile24-27). Despite the challenges, the love between the speaker and his country is still strong because they lost everything except each other. This strong link between them cannot be spoiled even though the speaker has become a stranger because of the occupation and potential exile. Another text that depicts love is Memory in the Flesh that exposes a one sided love that Khaled feels for Ahlam. This form of epistolary novel foregrounds the feeling this hero of the Algerian revolution has for the daughter of a martyr of the war. This impossible love between people from different generations with different commitment and perspective reflects the repression and suffering in the revolution (Mostaghanemi). The failure of the romance symbolizes the deferred hopes of the Algerian revolution that caused much pain and suffering for many people. IV. Love for Women Furthermore, Qabbani’s love poems are very expressive and convey true love that renders women their dignity and refuses their objectification. He advocates real love in which women are considered to be equal partners, not sexual objects. His respect for human rights and care for the impoverished extends to women he considers more than precious. That’s why his love poems become very famous around the world and his themes very relevant. The speaker asserts: “I toured the entire oriental world, / and nowhere I found, a Lady to comb my golden hair. / A Lady that hides for me in her purse a sugar candy. / A lady that dresses me when I am naked, / and lifts me up when I fall” (Five Letters 20-25). These women have a deep understanding of their duties and do not subjugate themselves by letting people treat them as slaves. The speaker adds: “Mydarling, I have much to say / Where o precious one shall I begin? / All that is in you is princely / O you who makes of my words through their meaning” (Brief Letter 1-4). This language used in a letter addressed to a lover indicates his love and respect for her. This critic claims: “The poet speaker assures the girlfriend-reader that he rejects not only the traditional way of using women as slaves but also its modern substitution, the ‘new conquests’ sought by men on the prowl for women whose superficial sexual ‘liberation’ leads conveniently back to the same bed” (Kahf). This concern for women’s rights demonstrates his love and respect for them. Conclusion NizarQabbani, Mahmoud Darwish, GhassanKanafani, AhlamMostaghanemi and other Arab authors portray significant issues that expose the social, political and emotional issues pertaining to their societies. Their literary texts raise problems of oppression related to the Palestinian conflict and other political issues that causethe estrangement and impoverishment of many people who ultimately choose exile in order to escape the prevailing insecurity and social instability. Moreover, other social and political matters prevail in the region and lead to the displacement or social alienation of populations. Besides, the authors also address the issue of nationalism and love for country in their texts and portray the effect repression has on people’s feelings and state of mind. These literary works use language efficiently in order to foreground the issues in the Arab world. Works Cited \Darwish, Mahmoud. “Mural.”Trans. Sargon Boulus. Beirut: Riad El-Rayyes Books, 2000. Print. ---. “Passport.”Inpress Books. ---. “Without Exile, Who Am I?” Kahf, Mohja. “Politics and Erotics in NizarKabbani’s Poetry: From the Sultan’s Wife to the Lady Friend.” World Literature Today 74.1 (2000): 44-52. Kanafani, Ghassam. Men in the Sun and other Palestinian Stories. 2nd ed. Washington: Three Continents, 1998. Mostaghanemi, Ahlam. Memory in the Flesh.Trans. BariaAhmarSreih. Cairo: The American University in Cairo Press, 2000.Al Jadid. Web. 2 Dec. 2013. Qabbani, Nizar. “Bread, Hashish and Moon.” ---. “A Brief Love Letter.” ---. “Damascus, What Are You Doing to Me?” ---. “Five Letters to my Mother.” Rogers, Lynne. “Mahmoud Darwish: Exile Poet, Critical Essays.” Al Jadid 15.60 (2009): Read More