No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
The Masculine Subject of Colonialism: The Egyptian Loss of the Sudan
Abstract
This chapter represents a larger project that attempts to think masculinity and colonialism together as historically diverse and contested terrains while simultaneously being attentive to the possibility of shared epistemologies and modalities in posing the problem of the modern subject.’ I argue that modernity was a global phenomenon intimately linked to colonization, which relied on similar yet different logics of producing and governing subjects. Variations in place, time, and state power critically determined what kinds of subjects were (im)possible outcomes.
... What can be said is that the Mahdist regime that brought an end to the Turkiyya is regarded by scholars as "fundamentalist" in character insofar as it moved the country away from the "openness" and "diversity" of the Sufi form of Islam (Voll 1979), which was prevalent in Sudan and was understood in the Ottoman context to be more permissive towards liwāṭ (Ze'evi 2006: 78-88). The original revolt of the Mahdī is sometimes attributed in popular accounts to the marriage of two men in El Obeid (Ibrahim 2008: 167), and once established, the Mahdist state ruthlessly targeted communities of mukhannathīn (male-assigned feminine individuals) in Omdurman (Jacob 2005). ...
... To some extent, Jackson was co-opting al-Ḥaḍāra to pursue a set of specifically colonial concerns, and we must be prudent, given the lack of access to the original source, although views of the type inferred certainly did exist within elite circles in both Egypt and Sudan. The writers in al-Ḥaḍāra would probably have been conscious of Sudanese, and even Egyptian narratives, maintaining that the rule of the Turkiyya in Sudan had brought about cases of same-sex marriage in Sudan, and that the Mahdiyya had cleansed Sudan of these ills (Jacob 2005;Ibrahim 2008: 167). ...
... There it is black migrant laborers who scandalize Arab villagers by engaging in male-male sexual relations. 31 THE HISTORY OF WRITING ABOUT SEXUALITY in Africa since the 1970s reveals several continuities: the preponderance of English-language research with a high density of Southern African topics; close, mutually enriching conversations about methodology across disciplinary lines, particularly history and anthropology; and the predominance of Western and Southern African scholars in the production of knowledge. That noted, however, departures from this past can be discerned, particularly since the late 1990s. ...
The first version of a bibliography on the early modern and modern Sudanese history
overview of colonial attitudes and responses to same-sex relationships in Africa, and African struggles in that era
Area studies paradigms awkwardly position the states of northern Africa as African and largely disconnected from much of the continent, belonging to the Middle East and yet marginal there as well. We see these positionalities as well as colonial legacies, geostrategic concerns, experiences of Afro-Asian solidarity, Islam and Islamic movements, and the revolutionary mobilizations starting in 2010, as informing official and popular notions of identity and their racialization. Considering scholarship on women, gender, and patriarchy, we offer examples of ways in which masculinity was imagined and embodied at different moments in postcolonial Tunisia, and the racial terms of belonging that intersect with socio-economic status. How are notions of masculinity constructed in relation to Europe, Africa, and the Middle East? How do they shape what it means to be Arab to the exclusion of other identities and in relation to Islam? How are experiences of masculinity informed by hegemonic constructions of state secularism and women’s rights as aspects of national belonging?
I have compared Fawzi’s Sudan narrative with that of the British novelist G. A. Henty: With Kitchener in the Soudan: a Story of
- GA Henty
Men in Color Uebel is in conversation here with Geoffrey Harpham and his elaboration of the “ought” of ethics in Getting It Right: Language
- G Harpham
Uebel is in conversation here with Geoffrey Harpham and his elaboration of the “ought
- Michael Uebel
- G Harpham