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Focusing on gender and the family, this erudite and innovative history reconsiders the origins of Egyptian nationalism and the revolution of 1919 by linking social changes in class and household structure to the politics of engagement with British colonial rule. Lisa Pollard deftly argues that the Egyptian state's modernizing projects in the nineteenth century reinforced ideals of monogamy and bourgeois domesticity among Egypt's elite classes and connected those ideals with political and economic success. At the same time, the British used domestic and personal practices such as polygamy, the harem, and the veiling of women to claim that the ruling classes had become corrupt and therefore to legitimize an open-ended tenure for themselves in Egypt. To rid themselves of British rule, bourgeois Egyptian nationalists constructed a familial-political culture that trained new generations of nationalists and used them to demonstrate to the British that it was time for the occupation to end. That culture was put to use in the 1919 Egyptian revolution, in which the reformed, bourgeois family was exhibited as the standard for "modern" Egypt.
- Sales Rank: #2044111 in Books
- Published on: 2005-01-31
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .75" w x 6.00" l, .95 pounds
- Binding: Paperback
- 302 pages
Review
"[An] ambitious and original work."--"Intl Jrnl of Middle East Stds (Ijmes)"
"[An] ambitious and original work."--"Intl Journal of Middle East Stds (Ijmes)"
About the Author
Lisa Pollard is Associate Professor of History at the University of North Carolina–Wilmington. She is the coeditor of Families of a New World: Gender, Politics and State-Building in Global Perspective (2003).
Most helpful customer reviews
1 of 1 people found the following review helpful.
Unusual perspective of early modern Egyptian society
By David Wilmsen
This book examines the period in Egyptian history from the reign of Muhammad Ali to the period immediately following the revolution of 1919 from the perspective of Egyptian domestic life. This may seem an unusual approach for a history to take, but it is quickly revealed that much of the discourse about modernism in Egypt focussed on the Egyptian household and how it should be reformed. When the British occupied Egypt in 1882, one of the rationales they used for extending their occupation was that so long as Egyptians maintained such unenlightened domestic relations as they did, including polygyny, veiling, and secluding women, they were clearly not prepared for self-rule. For their part, Egyptian modernizers adopted the same discourse, partly as a means of demonstrating to their colonizers that they were indeed ready. As it happens, the structure of the Egyptian family had been undergoing a transformation since Muhammad Ali had overthrown the Mamluks. Fearing that family alliances could threaten his rule, Muhammad Ali had abolished the Mamluk style of architecture, wherein houses could accommodate 150 to 200 people, and encouraged single-family homes. The discourse about household reform was not, then, completely imposed from outside, but Egyptian nationalists cleverly subverted the colonizers' rhetoric to advance their own programme of modernization.
The author has undertaken a thoroughgoing examination of Arabic and English archival resources along with all of the important recent works in the western scholarship of national identity and community building (she acknowledges her great debt to Benedict Anderson's Imagined Communities) in her research. As the title and the subject matter may suggest, hers is a piece of scholarship set in the post-modern turn. In a work of this type, it is unavoidable that the tropes of narrative constructs, feminist politics, cultural memory, and identity discourse be revived yet again. She has done a sterling job of it, producing a rigorously researched, vigorously argued analysis of the emergence of modern Egypt, and an altogether fine piece of writing into the bargain. Not all scholarship of that ilk can boast such an accomplishment. She has demonstrated that the analytical tools of the post-modernist or post-structuralist or whatever post-you-wish school in the hands of a skilful artisan can turn out a fine piece of craftsmanship.
The work should appeal to a wide range of scholars. But the writing is accessible to the general reader as well, and the book could find favour amongst those who are interested in modern Egypt, or the discourse surrounding the "place of women" in the Arab/Islamic world, which, alas, has not progressed much beyond the paternalistic rhetoric of the English colonialists.
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