苏丹颂吉的《头拜》中的亚洲纠葛和一般歧义

Q3 Arts and Humanities Matatu Pub Date : 2021-11-22 DOI:10.1163/18757421-05201012
Delphine Munos
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引用次数: 2

摘要

本文着眼于Sultan Somjee的《head Bai》(2012),其中关注的是Sakina,她是生活在20世纪中期肯尼亚的Satpanth Ismaili社区的成员。基于对现在居住在西欧和北美的Khoja女性长达九年的研究和采访,《珠白》通常被描述为一部“历史小说”或“民族志小说”,但它也可以被认为与布雷特·史密斯等人(2015)所说的“民族志创造性非小说”类型有关。我讨论了在东非殖民时期,亚洲非洲妇女在整理、安排和照顾民族珠子的过程中,珠白的“类型弯曲”方面参与追溯鲜为人知的非洲纠缠历史的方式。更具体地说,我会建议,通过玩弄小说和人种学之间的界限,Somjee打开了新的性别途径,将想象的范畴重新插入到非洲人纠结的核心。
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Afrasian Entanglements and Generic Ambiguities in Sultan Somjee’s Bead Bai
This article looks at Sultan Somjee’s Bead Bai (2012) which focuses on Sakina, a member of the Satpanth Ismaili community living in mid-twentieth century Kenya. Based on nine years of research and interviews with Khoja women who now reside in Western Europe and North America, Bead Bai is generally described as a “historical novel” or an “ethnographic fiction,” yet it also can be thought of as pertaining to the genre of what Brett Smith et al. (2015) call “ethnographic creative nonfiction.” I discuss the ways in which the ‘genre-bending’ aspects of Bead Bai participate in retracing the little-known history of Afrasian entanglements for Asian African women who sorted out, arranged and looked after ethnic beads during colonial times in East Africa. More specifically, I will suggest that, by toying with the boundary between fiction and ethnography, Somjee opens new gendered avenues for reinserting the category of the imaginary at the heart of Afrasian entanglements.
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来源期刊
Matatu
Matatu Arts and Humanities-Literature and Literary Theory
CiteScore
0.20
自引率
0.00%
发文量
9
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