Afrasian Entanglements and Generic Ambiguities in Sultan Somjee’s Bead Bai

Q3 Arts and Humanities
Matatu Pub Date : 2021-11-22 DOI:10.1163/18757421-05201012
Delphine Munos
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引用次数: 2

Abstract

This article looks at Sultan Somjee’s Bead Bai (2012) which focuses on Sakina, a member of the Satpanth Ismaili community living in mid-twentieth century Kenya. Based on nine years of research and interviews with Khoja women who now reside in Western Europe and North America, Bead Bai is generally described as a “historical novel” or an “ethnographic fiction,” yet it also can be thought of as pertaining to the genre of what Brett Smith et al. (2015) call “ethnographic creative nonfiction.” I discuss the ways in which the ‘genre-bending’ aspects of Bead Bai participate in retracing the little-known history of Afrasian entanglements for Asian African women who sorted out, arranged and looked after ethnic beads during colonial times in East Africa. More specifically, I will suggest that, by toying with the boundary between fiction and ethnography, Somjee opens new gendered avenues for reinserting the category of the imaginary at the heart of Afrasian entanglements.
苏丹颂吉的《头拜》中的亚洲纠葛和一般歧义
本文着眼于Sultan Somjee的《head Bai》(2012),其中关注的是Sakina,她是生活在20世纪中期肯尼亚的Satpanth Ismaili社区的成员。基于对现在居住在西欧和北美的Khoja女性长达九年的研究和采访,《珠白》通常被描述为一部“历史小说”或“民族志小说”,但它也可以被认为与布雷特·史密斯等人(2015)所说的“民族志创造性非小说”类型有关。我讨论了在东非殖民时期,亚洲非洲妇女在整理、安排和照顾民族珠子的过程中,珠白的“类型弯曲”方面参与追溯鲜为人知的非洲纠缠历史的方式。更具体地说,我会建议,通过玩弄小说和人种学之间的界限,Somjee打开了新的性别途径,将想象的范畴重新插入到非洲人纠结的核心。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
Matatu
Matatu Arts and Humanities-Literature and Literary Theory
CiteScore
0.20
自引率
0.00%
发文量
9
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