Fluent Essays

ANOTHER EVENING AT THE CLUB “Another” means repetition.  Work with the concept of repetition in the story. Provide the lens or perspective in the left column and your observations citing its presence in the right.  Apply immediate direct and “hinted” presence in the story and what you have learned about broader cultural repetitions. Concise. Specific. Possible quotes as proof? Repetition is used to emphasize. It can be used to warn the reader or to define a character or situation.   Hurrah for Tomatoes is one example.  What behaviors/situations/ responses/dialogue are repeated in the story?  Capsulize that in the Repetition column. Where it occurs/happens goes in the right column. The child in Little Red Riding Hood: Goodness, grandmother, what big teeth you have! Another Evening at the Club Alifa Rifaat (Egypt) Pronounce: www.pronouncekiwi.com/Alifa%20Rifaat https://www.youtube.com/watch?v=FJqThHeJSi0 The Dangerous Women Project http://dangerouswomenproject.org/2016/04/30/alifa-rifaat/ Writing women’s desires and domestic lives in 20th century Egypt 30th April 2016 Alia Soliman holds an MA in Comparative Literature from The American University in Cairo. She is currently an external PhD student of Intercultural Studies at University College London. Excerpts follow.… Born in 1930 as Fatimah Rifaat (d.1996), she wrote under the pseudonym of Alifa Rifaat to avoid embarrassing her family. Not a stranger to oppression herself and like many women of her generation, Rifaat wished to attend the College of Fine Arts yet was married off instead to her cousin. She spoke only Arabic and her life and writing were deeply rooted in the Arabic and Islamic traditions. Rifaat’s husband, after initially allowing her to write under the nom de plume of Alifa, later denied her to publish her stories for more than a decade. Her themes of eroticism and sexuality posed a threat and embarrassment for her family. Rifaat stands with the likes of de Beauvoir in shining a light on the problematic expression of the feminine body and further on the existential loneliness of married life…. Her scathing criticism of arranged marriages, the separation of male and female lives, as well as husbands who do not provide sexual satisfaction for their wives, are at the center of her oeuvre and philosophy…… Rifaat gave volume to that very tentative voice inside every woman to seek what men receive as a matter of birthright. Her stories also point to the genesis of male superiority drawn from wrong interpretations of the Quran and Muslim religious teachings. A pioneer on many levels for body awareness, Rifaat, through her stories, criticizes males for not honoring women according to the teachings of Islam. Under Islam, the man is responsible for the happiness and well-being of his wife. Cultural misinterpretations of Islam lead to the supremacy of men and the marginalization of women’s needs.…  A Dangerous Woman Rifaat is a powerful voice in the history of Arab women thought that challenges both indigenous and external views of what a woman should be and how she should think. To me she is dangerous on two levels. On one level, Rifaat candidly portrayed domestic inequalities and the normalization of such inequalities. On another level, she did not subscribe to Westernized notions of liberation. In true Muslim form, the family and its unity remain a priority for her heroines. In Islam the mother is the nucleus of the family and the warm womb around which all other members huddle. Similarly, Islam dictates that the man is, in turn, responsible for the happiness and well being of the members of his household. Her stories are subversive spaces in which Western depictions of Muslim women as silenced, complicit, abject, and helpless are challenged. She does not equate liberation from oppression with abandonment of cultural roots and Muslim traditions. As a monolingual woman, educated in Arabic and never attending university, Rifaat was untouched by Western influences. Unlike many women intellectuals, she lived her whole life in her home country. Her stories are set in Cairo or rural areas of Egypt. Further, Rifaat’s stories are punctuated with the Muslim call for prayer, a dear sound to any Muslim, drawing attention to the presence of Islam in all aspects of social life in Egypt. Her uniqueness and “perceived danger” emerge from coupling devoutness and mental liberation… . Another Evening at the Club The previous series of excerpts provides an overview of the majority of Rifaat’s work. Another Evening at the Club does not deal with sexual control directly, but rather gender inequality In Egypt at the time of writing. The keys provided above are salient points that help reveal the intense interplay of the characters. Note that the Samia goes from her father’s decision-making concerning her to that of her much older husband. Her education is curtailed in order for her to have a good match, “a real find.” Tension intensifies when the maid is falsely accused, arrested, and beaten. Clearly, this is evidence of a class system in which the lower levels have limited, if any voice. Add to that being female in a male dominated society, the combination is volatile. In an attribution to Western mores is the fact that Samia and her husband frequent a club (another evening) where liquor is probably served. Typically, faithful Muslims do not drink alcohol. If no drinking, the club still functions as a meeting place where “deals are made” and alliances are formed. False faces. Sami’s husband had told her to lie about her familial situation and, when the ring is discovered, to keep quiet about the finding it. Notice the physicality of the treatment of both women. Another Evening at the Club Reflection   Here, again, the title is significant. Another clearly shows that something is repetitive . A club is often restrictive in some manner. It might be political, social, financial. religious, or a special interest.  But it walls some out and binds some together. What is evident in this story is how often the female is a product to be sold, disposed of, disenfranchised, devalued. This type of scenario is sufficiently common that it speaks to pervasive hypocrisy and manipulation.  A “schoolgirl” must leave education that she loves to marry “up.” · She is told to lie to protect her husband’s name.  She soon learns not to reveal her true feelings to her husband. · She is a faithful Muslim, and yet she must consume alcohol. · Perhaps if Samia had not been so fearful, she might have been calm enough to find the ring. · Perhaps if she did not have to yield to control, she could have avoided drinking alcohol.  · Remember how afraid of his physical power over her she was? A woman from another economic tier is accused, struck, arrested, and interrogated with probable physicality.  Her hope for meaningful employment is stolen from her. Her finances are so restricted that moving from the area and starting new employment are doubtful. When asked why some men in these cultures marry very young girls, the response is that they can be trained.  Life has not taught them much; so, they think abusive treatment is the norm. When the windows open that there are other ways of living, things change. Traditional cultural functions of marriage and their limitations: As Seen Through an Islamic and Feminist Lens in Another Evening at the Club Marriage defined Marriage is the legally or otherwise formally sanctioned union of two people, usually involving cultural traditions and/or religious beliefs Also known as matrimony or wedlock An institution through which intimate interpersonal relationships are sanctioned Historically refers to heterosexual relationships A marriage ceremony is called a wedding Specifics of the definition vary widely between cultures and religions, as well as throughout the history of a given culture Polygyny, involving a man and multiple women, is much more common than polyandry, involving a woman and multiple men A brief history In early hunter-gatherer societies, a family was a loosely organized group with multiple men and women and their children After the shift to more agrarian civilizations, the societal needs and functions of the family group also changed A large part of the traditional function of marriage in early societies was to create and maintain personal and political alliances It’s primary purpose became to bind women to a man in order to guarantee that any children produced were the man’s biological heirs Traditional cultural function Women in many cultures were considered property, transferred from the control of their father or other male guardian to the husband through marriage Because of the cultural importance of the male family line, it was acceptable for men to take more than one wife, or engage in sexual relationships outside of the marriage, but the value of women was tied to reproduction and reproductive control The husband was therefore seen as entitled to sexual access to his wife If a wife failed to produce offspring, her husband was entitled to dissolve their marriage and take a new wife In order to compensate the bride’s family for the loss of her domestic labor, men frequently “purchased” the right to marry a woman by paying her father a bride price, or dowry Traditional gender roles Marriage is often viewed as a contract, with both parties owing certain rights and obligations to each other according to the marriage agreement Generally, a woman’s assigned role was as a homemaker, mother, and caregiver In exchange for her obedience, domestic labor, and submission to her husband as the head of household, a man was expected to provide financial and material support for his wife and children, as well as protection For a long time, women did not have access to education or job opportunities, so marriage was seen as one of the only ways for a woman to ensure future security for herself and her family Islamic marital traditions In Islam, as in other Abrahamic religions, marriage is highly recommended, as soon as the individual feels ready An Islamic marriage contract is a legal agreement, not a sacrament, with conditions stipulated in a written contract If the marriage contract is broken, either party is entitled to seek out a divorce Polygyny is allowed under certain conditions, polyandry is not The groom is expected to provide for the bride, in return her responsibility is to run the home and raise children properly in the Muslim faith Other rights and responsibilities are decided between the husband and the wife or the wife’s family, and may be included in the written marriage contract The mahr, a wedding gift from the groom to the bride herself, separate from any marriage gift or dowry, is mandatory Islamic marital traditions cont. Parents may arrange an engagement for their children, but Islamic requirements for a legal marriage include the legal consent of the bride, the groom, and the bride’s guardian If the bride’s guardian does not give consent to the marriage, it cannot legally take place The term wali mujbir is used in Islamic law to mean the guardian of the bride, usually her father or paternal grandfather Islamic scholars state that the bride’s consent is required for the marriage to be legal, but according to Muhammad a woman’s silence can be seen as permission, due to her “natural shyness” Islamic spousal rights and obligations Rights owed to the wife The mahr Material and financial support Kind and proper treatment Marital intimacy Justice between multiple wives To be taught the Islamic religion Defense of her honor Rights owed to the husband Being the head of household Obedience in everything that is not in disobedience to Allah Marital intimacy No one of whom he disapproves is allowed in the house She cannot leave the house without his permission Feminist analysis of marriage In recent centuries, women’s rights activists have pointed out the reflection of patriarchal beliefs in marriage as an institution The patriarchy is a social system in which property and power is passed down through the male line, and men hold political, social, and moral authority Women were considered either property or second class citizens, with rights limited to the domestic realm Women’s traditional role in marriage reflects this outlook, and is institutionally responsible for much of how traditional gender roles are maintained and perpetuated The legal and cultural exclusion of women from educational and work opportunities further contributed to their dependence on their husbands Feminist analysis cont. As can be seen in the traditional marital roles, women were required to give up many aspects of their personal freedom in exchange for the protection and financial support that they were unable to easily obtain outside of marriage As society became industrialized and women entered into the workforce, they gained more opportunities and the institutional benefit to the wife was no longer sufficient to compensate for the loss of these freedoms Another evening at the club The short story Another Evening at the Club by Alifa Rifaat shows the overt and covert pressures exerted on a woman within the context of traditional marriage roles in Egypt during the 20th century Although she heavily critiques these patriarchal roles and their impact on women, she also challenges Western perceptions of Islam as an inherently sexist culture Her work holds men accountable for misinterpreting Islamic teachings in order to assert supremacy over women, and for failing to hold up their end of the marriage contract, in which they are responsible for the happiness and well being of their wives In Another Evening, she also presents a class based critique of society’s treatment of women The wife in Another Evening is essentially transferred from the control of her father to her husband, but gives her tacit consent through silence In the beginning she sees her new husband as an advantageous match, representing security, support, and even advancement in social status According to Islamic principles, the husband fails to fulfill some aspects of the traditional marriage contract, as well as breaking Islamic cultural traditions such as abstaining from alcohol Although her husband is morally in the wrong, as well as his failure to live up to marital obligations other than material support, it’s very clear that the standards for his behavior and hers are different, allowed by his position of superiority under patriarchy Possibly violent consequences are implied if she fails to submit to him completely and conform to his expectations, and his position of dominance would enable him to ruin her life and future security bibliography https://www.merriam-webster.com/dictionary/marriage#usage-1 https://theweek.com/articles/528746/origins-marriage https://journeys.dartmouth.edu/anth50-marriage/marriage-through-an-anthropological-lens/ http://www.islamswomen.com/marriage/fiqh_of_marriage_8.php https://www.al-islam.org/principles-marriage-family-ethics-ayatullah-ibrahim-amini/part-2-duties-men Al-Bukhari:6455 https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/*-SIM_4806 https://www.bbc.co.uk/religion/religions/islam/ritesrituals/weddings_1.shtml https://onlinelibrary.wiley.com/doi/abs/10.1111/j.1545-5300.2002.41205.x https://www.psychologytoday.com/us/blog/hide-and-seek/201708/feminist-critique-marriage https://en.wikipedia.org/wiki/Islamic_marital _jurisprudence Rifaat, Alifa, Another Evening at the Club Another Evening at the Club lecture, Word document POLICE REPORT CASE NUMBER: C25F DATE: 06/10/2018 OFFICER: AMENDA OPOKU INCIDENT: THEFT Details of Event On June 10 2018, Gazia who is a servant in Mr. Abboud Beys Home was placed under arrest after being accused of stealing an Emerald Ring belonging to the wife of Mr. Abboud Bey. Upon Arrest, Gazia had redness on her cheek and claimed it came from a slap from Mr. Abboud Bey. On the above date, I Amenda Opoku was the officer in charge of arresting the criminal and bringing her into the station for questioning. During questioning session of Gazia (the Criminal), she denied all accusations and stated that she had only been to the room to serve mrs. Samia. I asked that she wait in the holding cell while Investigate further. CASE NUMBER: C25F DATE: 06/10/2018 OFFICER: AMENDA OPOKU WITNESS: Abbude Bey INCIDENT: THEFT Witness Statement Details of Event Last Night after an evening out drinking, my wife came home drunk and so I took her home to sleep. She undressed herself, took of her jewelry and went to sleep. Today June 10 2018, I can home from to listen to my wife's complain of her stolen ring. She took her ring off last night and set it on dressing table. This morning the ring is nowhere to be found. The entire bedroom has be searched. My wife says that only the maid servant had been in the room so that means she stole the ring. Gazia the maid refuses to bring back the ring or admit to stealing it.My hand accidentally brushed across her face while trying to stretch out my arm. I then the police to investigate the criminal acts of Gazia. CASE NUMBER: C25F DATE: 06/10/2018 OFFICER: AMENDA OPOKU VICTIM: Samia Bey INCIDENT: THEFT Victim Statement Details of Event Last night i went out and came home a little drunk. My husband helped me get home and in bed safely. I took of my jewelry and set them on my dressing table. This morning Gazia came in with my breakfast and left, later in ward I could not find my emerald ring. I searched the entire bedroom and even asked the servant to not clean the room that morning. I clearly remember taking my ring off and setting it to somewhere safe. I waited for my husband to return and decide what to do about the situation. My husband called for Gazia to ask her about the emerald. In between the conversation with her, he accidentally hit her on the cheek. Gazia refused to give the ring back or admit to stealing the ring. My husband then called the police to report the crime. CASE NUMBER: C25F DATE: 06/10/2018 OFFICER: AMENDA OPOKU ACCUSED: GAZIA INCIDENT: THEFT Accused Statement Details of Event This morning I prepare Madams breakfast and took it to her room. I set it in the table and then left. Later I came back to clean the room but madam asked me to stop. Later when Mr. abboud bey returned he called me into to the presence of him and his wife. The husband asked where the ring was, I answered him truthful and told him that had not taken the ring. After a few minutes of the word exchange, Mr. Abboude Bey slapped me hard on my cheek. I felt so wronged and helpless.I did not steal the ring or ever even thought of stealing anything from that house.