{"id":13886,"date":"2015-12-05T07:18:01","date_gmt":"2015-12-05T11:18:01","guid":{"rendered":"https:\/\/pierrejoris.com\/blog\/?p=13886"},"modified":"2015-12-04T10:18:21","modified_gmt":"2015-12-04T14:18:21","slug":"alexandra-chreiteh-on-writing-about-menstruation-in-modern-standard-arabic","status":"publish","type":"post","link":"https:\/\/pierrejoris.com\/blog\/alexandra-chreiteh-on-writing-about-menstruation-in-modern-standard-arabic\/","title":{"rendered":"Alexandra Chreiteh on Writing About Menstruation in Modern Standard\u00a0Arabic"},"content":{"rendered":"

via the always excellent Arab Literature (in English)<\/strong><\/em>: BY MLYNXQUALEY<\/a><\/span><\/span> on<\/em> 1<\/a> )<\/span><\/p>\n

\n

In what sort of language can an author write about something as banal and contested as menstruation? Should a character pee in colloquial Arabic or Modern Standard? In the first part of a two-part interview,\u00a0Rachael Daum<\/strong> discusses urinary-tract infections, menstrual blood, and language with acclaimed Lebanese novelist Alexandra Chreiteh:<\/em><\/p>\n

By Rachael Daum<\/strong><\/p>\n

\"Chreiteh<\/p>\n

Something I really admire about both of your novels so far is your head-on approach to very, shall we say,<\/strong><\/em>earthly<\/strong> matters. In <\/strong><\/em>Always Coca-Cola,<\/strong> Abeer gets her period, and in <\/strong><\/em>Ali<\/strong> the protagonist is prone to UTIs, and you write very viscerally about the flow of blood and urine, respectively. I\u2019m interested in this, and why you chose to have your readers confront these subjects? Particularly written in <\/strong><\/em>fus7a<\/strong> [Modern Standard Arabic]?<\/strong><\/em><\/p>\n

First of all, it is the source of a lot a lot of frustration for me \u2014 that is, I am really frustrated with the way that women are regulated in social and literary space. Women are always there as an erotic body, depicted in sexual ways, and naturally the issue of female desire is a big problem. There are of course female authors who write about female desire, and that\u2019s great. But oftentimes women\u2019s bodies are either sexualized or given a sort of sanctity, or both, and this sanctity is harmful. We, as Lebanese women, and I think as women in general, have to hide these things [such as periods and urination], we have to be ashamed of these things. The reality is that we deal with these things on a daily basis, and we need to explore them. I wanted to deal with the female body in a way that was explored not through someone else\u2019s gaze.<\/p>\n

I wanted a woman there just with her body, not constructing her identity against anyone or anything else. This is tricky, but I feel like it was important for me to give at least the protagonist agency over her own body, or to portray the ways in which women\u2019s agency is complicated or lacking because of certain attitudes towards their bodies. I did not want to depict women as bad variations on men, which I feel is the way they are often portrayed in social space and discourse in Lebanon.<\/p>\n

\"ali\"In Ali and His Russian Mother<\/em>, it was very important for me to address a very certain type of heroic discourse. It\u2019s used a lot in times of war. Of course the woman\u2019s body is discussed there always as a metaphor \u2014 the female body that\u2019s raped stands for the loss of sovereignty over land, or is killed to be conquered; [there\u2019s] the mother\u2019s body that gives the nation its sons. And I wanted to show something else, the actual physical needs of someone, a woman, going though war. I needed to talk about the real, everyday struggles of war, about the huge dissonance between the \u201cun-noble\u201d need to go to the bathroom and the noble-sounding calls to sacrifice oneself for one\u2019s country. Of course, in times of war, women are the biggest losers, but they are often reduced to metaphors. They are rarely allowed to exist for themselves. I kept asking myself: when is blood pure and when is it impure? I needed to address the contrast between these two levels of existence and discourse.<\/p>\n

And remember: talking about periods in fus7a is not insulting, because periods are not insulting!<\/p>\n

You choose to write in fus7a about very colloquial matters. Why did you choose to do this?<\/strong><\/em><\/p>\n

This was the most important thing for me to deal with while I was writing. For me, fus7a<\/em> is a very difficult tool to use. Writing in fus7a<\/em> is always already a translation, because you need to translate your own thoughts into <\/em>writing, and the fact that the pulse of everyday life does not flow through fus7a<\/em> makes it rigid, especially when it comes to the description of the mundane. It is a question of who owns language and who owns the right to express herself or himself, to make space for herself in society and in literature. You can reach more people in fus7a than you can in dialect. It\u2019s a kind of locus of power: the social structures of authority are recreated within language if you do nothing to stop that.<\/p>\n

For me, the way to stop it was to write about young women in Beirut dealing with really important issues, and some unimportant issues, but all of these almost never make it into fus7a<\/em> in the voice of these women. They are always represented by someone else, through the authority of someone else, and not through their own authority. To break the authority of language and of social space, I tried to infect fus7a<\/em>with the music of these women\u2019s own language, while bending fus7a<\/em> to make it do what I wanted. Everyone can use fus7a\u00a0<\/em>\u2014 why should it only address very \u201cnoble\u201d ideas and \u201cnoble\u201d causes? Why should authority only be held by a certain group that has grammar and the legal system on their side?<\/p>\n

And of course there are colloquialisms in the novel, and the mixture was very important to me. Lots of slang, too, which is also important\u2014it\u2019s very subversive. Periods are subversive, everything is subversive!<\/p>\n

What is your relationship with Michelle Hartman, your translator, like? As with any translation project, there is conflict and collaboration; how do you navigate this, particularly as your English is very good and you have the luxury (or curse!) of being able to read the translation?<\/strong><\/em><\/p>\n

\"always\"Michelle and I are very good friends! We talk a lot. I respect her work as a translator\u2014she is so involved in the texts she translates, and it\u2019s important for her to respect the author\u2019s intention. (If there is any such intention!) Basically she wanted me to be as involved as I felt comfortable in the translation. And she didn\u2019t want to take away another woman\u2019s agency! The issue with the translation of Always Coca Cola<\/em> for me was that, in the original text, I tried to make the prose as clear as possible, and to make it flow as well as possible. Michelle\u2019s political position made her do something very different with the English text: I felt it was choppy and sometimes awkward, and it was part of her political work as a translator. For Michelle, translated texts by Arab women risk being treated as commodities to be consumed. One way she tries to avoid this is that she makes sure the reader always know it\u2019s a translation, by not allowing her or him to have too<\/em> smooth a ride. In the end, we realized that we were dealing with two different texts.<\/p>\n

What is your opinion of the Arabic literature landscape at the moment? Do you get to read a lot outside of your graduate readings?<\/strong><\/em><\/p>\n

Anyone would tell you that they read much less than they\u2019d like to. I think there are a lot of very interesting things happening at the moment. There\u2019s a move towards different types of narration I haven\u2019t seen before. And there\u2019s a movement to questions of identity \u2014 with special approaches not typical of previous Arabic literature. And there\u2019s a lot of young Arabic writers, and I love seeing how many more young writers there are every year. At the moment, I am reading a poetry collection by a young Egyptian poet, Iman Mersal. I think she has a bold, unique voice. I\u2019m really excited to see where young Arabic literature will go, especially where women will go.<\/p>\n

So what are you working on now? I know you are a doctoral candidate at Yale University\u2014what\u2019s your research in?<\/strong><\/em><\/p>\n

My current work is about magical realism in Arabic and Hebrew. Even when these two literatures don\u2019t communicate, they use magical realism in very similar ways. For both, magical realism is a tool of expressing minor identities within the nation that are repressed by national identity. For example, the Tawariq identity in Libya for Ibrahim al-Koni and the Kurdish identity in Syria in the case of Salim Barakat. In Hebrew literature, these minorities are the Arab Jews and Palestinians, who write in Hebrew and use magical realism in order to represent their own repressed narratives and histories.<\/p>\n

The second part of this interview will appear on Monday.<\/em><\/p>\n

Alexandra Chreiteh<\/strong> is the author of two novels, <\/em>Always Coca-Cola and <\/em>Ali and his Russian Mother. She is a doctoral candidate in Comparative Literature at Yale University. Her work has been translated to English and German.<\/em><\/p>\n

Rachael Daum<\/strong> is a graduate student at Indiana University inflicting Russian literature and language on herself, and vice versa. She is also the Publicity Manager for the American Literary Translators Association, and you can find her @Oopsadaisical<\/a>.<\/em><\/p>\n<\/section>\n","protected":false},"excerpt":{"rendered":"

via the always excellent Arab Literature (in English): BY MLYNXQUALEY on DECEMBER 4, 2015 \u2022 ( 1 ) In what sort of language can an author write about something as banal and contested as...<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11,12,1442,1283,103],"tags":[1791,1792],"class_list":["post-13886","post","type-post","status-publish","format-standard","hentry","category-arab-culture","category-arabic","category-mashreq","category-novel","category-translation","tag-alexandra-chreiteh","tag-rachael-daum"],"_links":{"self":[{"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/posts\/13886","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/comments?post=13886"}],"version-history":[{"count":2,"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/posts\/13886\/revisions"}],"predecessor-version":[{"id":13888,"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/posts\/13886\/revisions\/13888"}],"wp:attachment":[{"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/media?parent=13886"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/categories?post=13886"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/pierrejoris.com\/blog\/wp-json\/wp\/v2\/tags?post=13886"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}