raised” ( mustaḥdathāt ). A hunter’s blind is covered with grass and brush fashioned into a dome; this is what motivates the comparison to a camel litter. Jazāʾiz , singular jazīza , are decorative flocks of wool dyed different colors.
Although jazāʾiz and dujā (sg. dujya ) are
her than with his first wife, but she had to hide that their union exists, although it was sealed by a religious marriage. Even though she felt tired of a double life she was living with her husband, she endured her uncomfortable situation patiently, waiting for what the future brings, eventually
emotionally and socially, and live as a single woman in a country where “normal life” is regulated by marriage. How could she bear how others looked at her when failure is so shameful?
Yet Firuza kept on living: she raised her son on her own, he never met his father again. 13 Her divorce implied the
mission. Wahhabism defines the practice as shirk , awarding to creatures powers that are proper to God alone. Particularly condemnable is the recourse to holy persons once dead. It is not inconceivable that aliving person might help one obtain a goal, but the dead have no power. Indeed, they need the
marriage. Through the efforts of city authorities, the Vostok building, the city’s first cinema, dear to the heart of many citizens, was renovated and found a new life. Nowadays the Mendelssohn waltz sounds in its elegant hall where the newly-wed swear loyalty to each other. And the first steps of young
to the eternal life. Let us stand bravely, and the Lord our God will assist us and destroy the enemy.” 7 One year later, in a difficult situation, Heraclius addressed the army again: “Be not disturbed, O brethren, by the multitude of [the Persian army]. For when God wills it, one man will rout a
-1988), the good war articulates itself in the guise of ritual sacrifice, as Roxanne Varzi argues in a recent book. 6
At another level, the good war serves as a narrative technique. It tells the story of war by taking the broken bits of the truth that come out of armed conflicts and placing them in alife
literary critics have overlooked the effective content of the novel.
Hāšim, as a pioneering woman in the intellectual life in multicultural Cairo in the early twentieth century, did not choose this theme to represent her own past, or to praise the community she belonged to, on the contrary, she
. They emphasise that also other aims motivated authors to present and organise information in a certain way such as the quest for a coherent narrative, a consistent vision of the world, or a political agenda and ideology.
The Arabic texts discussed in this Special Issue cover a wide range of topics
. In order to ensure that the linguistic dynamics described do not represent an independent development occurred in Mazara del Vallo, however unlikely the hypothesis might be, a speaker from Chebba (i.e. not living in the Tunisian community of Mazara at the time of the interview) has also been added to