The Feminine Cultural Politics Essentialism and Popular Imagination Liberality in Nuruddin Farah’s Sardines (1982)

Throughout the development of this fiction, Nuruddin Farah exposes the issues of the sphere of origin. In fact, the run of Sardines exhibits the question of the patriarchal reality of ideas, and then, emphasizes a feminine self-consciousness, which through its evolutionary source and perfecting method disrupts the traditional construction of narrative-based essentially on custom of symbol. Through the implemented study of a new feminine ontological aspect, the logic of Sardines remains in a realistic and structural redefinition of social epistemology. In this line, within the realm of social agency, the feminine new ontological discourse dismantles the macro-structural establishment within which identity is constructed. In this perspective, this paper aims to focus on voluntary feminine emancipation and its psychological and cognitive value. Furthermore, through the discourse of a new politics of identity, this paper seeks to unveil the manner socio-political conservatism reality annihilates the truth of the individual. Therefore, the consequence of this article is expected to underscore the feminine approach of a new historical materialism.It remains an attempt to display the implied practical mode of communication, which appears different from the apparent reality of the patriarchal mode, the manner Farah creates a discourse of reconstruction and a scientific observation of the real.

A Gender-Sex System that afrocentralizes the Issue of a Traditional Female identity. The Case in Nawal El Saadawi’s Woman at Point Zero and Nuruddin Farah’s From a Crooked Rib

This paper aims at spotlighting the process of dehumanization women are victim of in many African traditional societies. From Cairo to Mogadiscio, women are all by themselves and go through the after-effects of the social and sexual brutalities they are daily subjected to. Nawal El Saadawi and Nuruddin Farah, in Woman at Point Zero and From a Crooked Rib, have brought on surface the stark stratification organized in age-old societies to the detriment of women. Thus being, the paper analyses the physical mutilation, the sexual exploitation women suffer from both in Egypt and Somalia and the whacks they take to liberate themselves from the enslaving social cages in which they are confined. Its findings contribute in showing up the mute but decisive changes that operate among the female gentry in religions-oriented countries in Africa. It underlines as well the de-phallocratization of traditional systems that stiffen women’s strong aspirations to freedom.

Time Heals All Regimes: Temporality, Somali Oral Law, and the Illegality of African Dictatorships

Chapter three examines the emergence of dictatorships in post-independence Africa. In his dictatorship-trilogy (1979-1983), Nuruddin Farah provides a fictional account of the state of emergency that was Siad Barre’s dictatorship in Somalia (1969-1991). Like Okot and Ngũgĩ, Farah also draws heavily on oral conventions, specifically those tied to Xeer, or Somali oral law. However, legalistic orature in Somalia is available not only to revolutionaries but to the dictator himself, who turns oral poetry to his purposes. Farah, therefore, asks: if orature can serve injustice as easily as justice, can it be effective in challenging dictatorial power? The presence of orality coincides once again with a temporal motif, punctuated at the end of each novel with formal open-endedness. In the context of Somalia’s legal history, this open-endedness provides a definite, though perplexing, solution to the problem of colonial/postcolonial crisis seen in previous chapters: as one of Farah’s characters observes, “time was ultimately a decider.” This suggests that however indefinite a dictator’s rule may seem to be, however indefinite the crisis, time will eventually outlive agents of injustice. Dictators will die. Regimes will pass on. And, hopefully, justice will prevail, even if in a “future beyond the future of a future.”

The taking of Western/Euro Mathematics as reappropriation/repair

Reorienting ethnomathematics away from reclaiming or celebrating epistemologies lost to colonialization, we propose the need to position local knowledges as the authorities that re appropriate Western Mathematical traditions in the service of local cultures and concerns. Drawing from several post-colonial novels in which a divided world and clash of traditions is at the center of character, plot, politics, and the human condition (Jhumpa Lahiri’s The Namesake, Nuruddin Farah’s North of Dawn) applying the work of Ligia (Lichio) Lopez, on the construction of indigeneity as a form of coloniality, we urge the application of a metaphor in order to understand and interpret mathematics education through the prism of ethnomathematics. Can one enjoy the privileges of western civilization and yet perceive resistance in this acculturation process as a positive action of affirmation? What are the corresponding costs for any choice? What about students — mostly out of mainstream — at school that very often are confronting a similar dilemma?Keywords: Ethnomathematics. Coloniality. Mathematics Education. Post-Colonial. Reappropriation/Repair.La toma de las Matemáticas Euro/Occidentales como reapropiación/reparación Reorientando las Etnomatemáticas, lejos de recuperar o celebrar las epistemologías perdidas por la colonización, proponemos la necesidad de posicionar el conocimiento local como las autoridades que reorientan las tradiciones matemáticas occidentales al servicio de las culturas y preocupaciones locales. Basado en varias novelas poscoloniales en las que un mundo dividido y un conflicto de tradiciones están en el corazón del carácter, la trama, la política y la condición humana (El homónimo escrito por Jhumpa Lahiri, El amanecer del norte escrito por Nuruddin Farah) y al aplicar el trabajo de Ligia (Lichio) López en la construcción de la indigeneidad como una forma de colonialidad, instamos al uso de una metáfora para comprender e interpretar la educación matemática a través del prisma de la Etnomatemática. ¿Alguien puede disfrutar de los privilegios de la civilización occidental y aún percibir la resistencia en este proceso de aculturación como una acción de afirmación positiva? ¿Cuáles son los costos correspondientes para cualquier elección? ¿Qué pasa con los estudiantes — especialmente fuera del sistema convencional — en la escuela que a menudo enfrentan un dilema similar?Palabras clave: Etnomatemáticas. Colonialidad. Educación Matemática. Poscolonial. Reapropiación/Reparación.A Tomada da Matemática Euro/Ocidental como reapropriação/reparoReorientando a Etnomatemática, longe de recuperar ou celebrar epistemologias perdidas pela colonização, propomos a necessidade de posicionar os conhecimentos locais como as autoridades que reorientam as tradições matemáticas ocidentais a serviço das culturas e das preocupações locais. Com base em vários romances pós-coloniais, nos quais um mundo dividido e um conflito de tradições estão no centro do personagem, da trama, da política e da condição humana (O Xará escrito Jhumpa Lahiri, O Norte do Amanhecer escrito por Nuruddin Farah) e, aplicando a obra de Ligia (Lichio) Lopez, na construção da indigeneidade como uma forma de colonialidade, instigamos a utilização de uma metáfora para entender e interpretar a educação matemática por meio do prisma da Etnomatemática. Alguém pode usufruir os privilégios da civilização ocidental e ainda assim perceber a resistência nesse processo de aculturação como uma ação positiva de afirmação? Quais são os custos correspondentes para qualquer escolha? E os alunos — principalmente fora do sistema convencional — na escola que, muitas vezes, enfrentam um dilema semelhante?Palavras-chave:Etnomatemática. Colonialidade. Educação Matemática. Pós-colonial. Reapropriação/Reparo.