Modern Arabic fiction in english translation a review article

1980 ◽  
Vol 16 (1) ◽  
pp. 147-158
Author(s):  
M.J.L. Young
2011 ◽  
Vol 74 (1) ◽  
pp. 77-86 ◽  
Author(s):  
J. C. Wright

AbstractA new English translation, by Peter Khoroche and Herman Tieken, of “Hāla's 700” Prakrit verses caters for a long-felt want in the field of classical Indology. It is an attractive literary rendering, succinctly annotated, of stanzas epitomizing the delights and sorrows of love. The result is not, however, in every case an improvement upon previous efforts, and it emphasizes the need for more objective textual criticism. It is the compilers' personal selection, both from among the thousand or so verses that vie to represent the nominal 700, and from among the multifarious variant readings that have accrued over the centuries in half a dozen distinct recensions. It is particularly regrettable that the work is based substantially upon Weber's Madhyadeśa Vulgate text, despite the indications, largely provided by Tieken's own previous work on the text, of the reliability of the “Jaina” recension, especially Bhuvanapāla's readings when supported and corrected by their Madhyadeśa and Kerala offshoots. The evidence does not really justify postulation, following Weber, of an underlying original corpus of 700 verses.


1984 ◽  
Vol 58 (2) ◽  
pp. 317
Author(s):  
Roger Allen ◽  
Matti Moosa
Keyword(s):  

1970 ◽  
pp. 1-23 ◽  
Author(s):  
Ibrahim Taha

The discussion of the four categories of ending and closure in modern Arabic literature in terms of openness and closedness clearly indicates the interrelations between the ending and the model of the textual reality, and the interrelations between this model and the extra-literary reality. It seems that when the historical, and especially the political and the social reality slaps writers across the face and stands before them in all its might and immediacy, they do not remain indifferent and write a literature with optimistic, promising, and closed endings; and vice versa: a text with a model of reality which does not relate to a well defined piece of history ends with a more open type of ending and becomes a closure in the reader.


2006 ◽  
Vol 80 (6) ◽  
pp. 66
Author(s):  
Shawkat M. Toorawa ◽  
Salma Khadra Jayyusi
Keyword(s):  

2017 ◽  
Vol 2 (1-2) ◽  
pp. 139-158 ◽  
Author(s):  
Shaden M. Tageldin

Reading Rifāʿa al-Ṭahṭāwī’s 1850s Arabic translation (published 1867) of François Fénelon’sLes Aventures de Télémaquewith and against the realist impulses of nineteenth-century British and French literary comparatism, this essay posits al-Ṭahṭāwī’s translation as a transformational moment in the reception of the “European” literary tradition in the Arab-Islamic world. Arguing that the ancient Greek gods who populate Fénelon’s 1699 sequel to Homer’sOdysseyare analogous to Muslim jinn—spirits of smokeless fire understood to be real—al-Ṭahṭāwī rewrites as Islamized “truth” what Muslims long had dismissed as pagan “fiction,” thereby adroitly negotiating a crisis of comparison and mediating an epistemic sea change in modern Arabic fiction. Indeed, the “untrue” gods of the Greeks (and of French literature) turn not just real but historically referential: invoking the real-historical world of 1850s Egypt, al-Ṭahṭāwī’s translation exhorts an unjust Ottoman-Egyptian sovereign to heed lessons that Fénelon’s original once had addressed to French royalty. Catherine Gallagher has defined the fictionality specific to the modern European novel as neither pure deceit nor pure truth. How might al-Ṭahṭāwī’s rehabilitation of the mythological as the supernatural/historical “real”—and of the idolatrous as secular/sacred “truth”—invite us to rethink novelistic fictionality in trans-Mediterranean terms, across European and Arab-Islamic contexts?


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