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Joseph Andoni Massad
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Desiring Arabs Copertina flessibile – 15 settembre 2008

Edizione Inglese di Joseph A. Massad (Autore)
4,1 4,1 su 5 stelle 26 voti
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Sexual desire has long played a key role in Western judgments about the value of Arab civilization. In the past, Westerners viewed the Arab world as licentious, and Western intolerance of sex led them to brand Arabs as decadent; but as Western society became more sexually open, the supposedly prudish Arabs soon became viewed as backward. Rather than focusing exclusively on how these views developed in the West, in Desiring Arabs Joseph A. Massad reveals the history of how Arabs represented their own sexual desires. To this aim, he assembles a massive and diverse compendium of Arabic writing from the nineteenth century to the present in order to chart the changes in Arab sexual attitudes and their links to Arab notions of cultural heritage and civilization.

A work of impressive scope and erudition, Massad’s chronicle of both the history and modern permutations of the debate over representations of sexual desires and practices in the Arab world is a crucial addition to our understanding of a frequently oversimplified and vilified culture.

“A pioneering work on a very timely yet frustratingly neglected topic. . . . I know of no other study that can even begin to compare with the detail and scope of [this] work.”—Khaled El-Rouayheb, Middle East Report

“In Desiring Arabs, [Edward] Said’s disciple Joseph A. Massad corroborates his mentor’s thesis that orientalist writing was racist and dehumanizing. . . . [Massad] brilliantly goes on to trace the legacy of this racist, internalized, orientalist discourse up to the present.”—Financial Times

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  1. Lunghezza stampa
    468 pagine
  2. Lingua
    Inglese
  3. Editore
    University of Chicago Press
  4. Data di pubblicazione
    15 settembre 2008
  5. Dimensioni
    22.1 x 14.99 x 3.05 cm
  6. ISBN-10
    0226509591
  7. ISBN-13
    978-0226509594
  8. Visualizza tutti i dettagli
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Descrizione prodotto

L'autore

Joseph A. Massad is associate professor of modern Arab politics and intellectual history at Columbia University. He is the author ofColonial Effects: The Making of National Identity in Jordan and The Persistence of the Palestinian Question: Essays on Zionism and the Palestinians.

Dettagli prodotto

  • Editore ‏ : ‎ University of Chicago Press; Reprint edizione (15 settembre 2008)
  • Lingua ‏ : ‎ Inglese
  • Copertina flessibile ‏ : ‎ 468 pagine
  • ISBN-10 ‏ : ‎ 0226509591
  • ISBN-13 ‏ : ‎ 978-0226509594
  • Peso articolo ‏ : ‎ 680 g
  • Dimensioni ‏ : ‎ 22.1 x 14.99 x 3.05 cm
  • Recensioni dei clienti:
    4,1 4,1 su 5 stelle 26 voti

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Joseph Andoni Massad

Joseph Andoni Massad

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4,1 su 5 stelle
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5,0 su 5 stelle The Great Joseph Massad
Recensito in Canada il 8 aprile 2017
Acquisto verificato
As usual, this Joseph Massad's book is intelligent and well-documented.
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Mikhail B
5,0 su 5 stelle The History of Sexuality In A Colonial Context
Recensito negli Stati Uniti il 21 dicembre 2014
Acquisto verificato
Much has been made about the status of non-heterosexual people in the Middle East, their plight, their struggles and their loyalties. More often than not, this issue is dealt with rather predictably as one of conservative reactionary Muslims in the region denying full equality and dignity to people with different sexual orientations. In other words, that the culture is fundamentally homophobic. An opposing, equally ridiculous response is that of the former President of Iran, Mahmoud Ahmadinejad who claimed that there were no homosexuals in Iran.
Joseph Massad seeks to set the record straight on this issue with his book Desiring Arabs. Massad launches an intellectual assault on a central assumption behind both pronouncements: that "homosexuality", as a category of sexual relations, is a cross-cultural concept that people simply fall into or not. According to Massad, such an assumption reads a modern European understanding of sexual relations onto a cultural framework where such divisions were not present. Tracing a genealogy of the homosexual-heterosexual dichotomy in true Foucauldian genealogical fashion, he identifies this psychiatric-medical concept in its Victorian colonial millieu and shows how it spread with western knowledge into bourgeois parts of the Arab world, where Arab intellectuals adopted it and other ideas in order to recreate themselves as "modern" in line with liberal European precepts of the time. Starting from where Edward Said left off, Massad shows that such concepts carried orientalist/colonialist assumptions about the sexual decadence of non-western (particularly Islamicate) societies and how Arab intellectuals reacted to such orientalist prejudices by imbibing western sexual discourses to correct themselves and purge any trace of sexual behavior and practice that did not conform with this type of racist thinking. The result, Massad argues, is a marked increase in rather prudish sexually intolerant ideas in the Arab world which were taken as a sign of being "proper" and "civilized" heterosexuals, shoving out those Arabs and Muslims that did not distinguish so strictly between opposite sex and same-sex behavior or identified with one or the other in ways different to today. In his analysis, he cites a number of prominent Arab writers and intellectuals from the 19th and early 20th centuries, showing how their ideas were structured to fall in line with this European epistemological reality in the region.
Massad concludes the book with a discussion of contemporary gay liberation movements and their effects on the Middle East. Here, makes a controversial yet compelling critique of colonialist assumptions behind gay liberation activities engaging with the region, assumptions that only replicate and enforce the hetero-homo dichotomy in the Middle East, perpetuating the type of epistemic violence that only worsens the conditions of non-heterosexual minorities in their native countries. Instead, Massad argues that rather than pursuing neo-colonial projects such as "Gay liberation" which only perpetuates racist western understandings of sexuality, activists should work to dismantling these binaries in order to open the door to more radical possibilities of sexual identification. It is a powerful argument that is quite compatible with the goals of queer theorists seeking to challenge western sexual epistemology (one that I sympathize with highly as a bisexual man) yet perhaps there may be a risk of over-exclusiveness that does not account for those Arabs and Muslims that do understand their sexualities according to the western model and seek an end to discrimination on that basis. Some have argued that Massad risks creating an impression of an idealized pre-victorian non-binary sexual past that was destroyed by the encounter with Western knowledge. I don't think he specifically endorses pre-modern Islamic notions about sexuality as a model to be emulated. Indeed, he says as much in countless interviews clarifying his arguments on the book's thesis, but perhaps there should be some more nuance in combatting the restrictions of modern sexual categories?
That being said, this is still a major tour-de-force of Arab intellectual history. He builds on Said's Orientalism thesis with this detailed analysis of the production of sexual knowledge in a colonial context, how it targets a subject population and how that subject population utilizes that knowledge to detrimental effect. No student of the history of sexuality or Arab cultural history can afford to ignore this important landmark work.
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David
4,0 su 5 stelle It’s possible for men to have sex with men provided they’re not gay
Recensito nel Regno Unito il 8 ottobre 2023
Acquisto verificato
Interest in the “Orient” is long-established in the “west” and certainly predates any scholarly interest in Modern Languages; while the discipline of Orientalism is, in a way, a tribute to Arab culture, it does mean that its parameters are delimited by people outside the society it purports to study, an anomaly amply examined by Edward Said in “Orientalism” — on which Joseph Massad clearly cut his teeth…

His title — “Desiring Arabs” — is ingenious because it leaves in abeyance the question of whether Arabs are the subject or object of lust… however, this is more than artfully tricksy: the whole point is that a “descriptive” title like “Homosexuality in Arabic Literature” is impossible for Massad, because it would apply to Arabs a conceptual framework alien to their culture.

Languages do not merely offer a reflection of the universe, they are at the outset an analysis of it, and Arabic possesses its own terminology for describing sexual behaviour, albeit one which renders translating western concepts all but impossible, so that Arabic equivalents have indeed been coined, but are not in current use.

The book comes with an abundant bibliography that anyone interested in this area will find very useful. Massad submits his sources painstaking analysis of exemplary rigour… EXCEPT that in Chapter 3, he posits the existence of a “Gay International” of do-gooders eager to win for their Arab brethren the same rights and entitlements they enjoy themselves, yet their proselytising zeal (allegedly) has the perverse effect of exacerbating government repression.

This leads to the counterintuitive conclusion that Arab men might have enjoyed sex with men, provided they did not advertise/proclaim their homosexuality while so doing.

There must be a modicum of truth in this, and yet the United Nations Universal Declaration of Human Rights does not provide for any regional or cultural exceptions — rights are by definition “universal” — otherwise they are not rights.

The 2001 Queen Boat arrests, to which Massad often refers, are a case in point: but for the assertive homosexuality of the participants, it might never have happened, Massad would assert, while for overseas LGBTQ observers, it was a gross violation of human rights.

While there undoubtedly are organisations like ILGA pressing hard for LGBTQ+ rights, Massad’s assertion that there exists a shadowy conspiracy somewhat analogous to “international Jewry” does not rest on any hard evidence.

Massad’s book came out in 2007, exactly 10 years prior to Mohammed Abdel Nabi’s stupendous and heart rending “fi ghurfa al ‘ankabut”/“In the Spider’s Room”, which centres on the harrowing effects of the Queen Boat raid on those caught up in it, and it would have been interesting to see whether Massad laid any blame on the Egyptian police, or placed it all on the shadowy Gay International.

For all sorts of good reasons, Massad’s source texts are all Arabic, yet state repression (inter al. of LGBTQ+) throughout the Arab World has led many Arab authors, many Gays among them, to flee abroad or publish in other languages, principally English and French, thus creating a literary continuum between the three languages; just a few of the books it would be interesting to study alongside “In the Spider’s Room” include:
“Are you This or This?” Madian Al Jazerah
“Guapa” Salem Haddad
“L’Armée du Salut” Abdella Taïa
and perhaps:
“Ce que je sais de toi” Éric Chacour.

Massad examines many — often literary — sources, though it is never quite clear whether his prime interest is literary or sociological. The difficulty that arises for Arab theoreticians is that one of the greatest poets (and many lesser ones) address love poems to young boys. No point trying to figure out what actually went on — we weren’t there — but the texts remain, so that while Abu Nawas may be a sort of Arab Shakespeare (in terms of stature) much of his output can’t be/isn’t read, leaving critics,/historians with a lot of awkward explaining to do and large hole in the middle of the literary canon.

“Desiring Arabs” is a magnificent piece of scholarship, but one that (potential) members of the Gay International will read critically.
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patrick b. crawford
5,0 su 5 stelle A splendid and provocative work of scholarship and cultural analysis
Recensito negli Stati Uniti il 4 agosto 2011
Acquisto verificato
The work masterfully covers representations of Arab sexuality (mostly homosexuality). Massad examines many of the major works of literature on this topic as well as their reception in the critical commentary. Massed also does not flinch from providing his own reasoned and highly critical analysis of the gay rights movement as it is imported into the Arab world. He provides a scathing critique of western attempts to "liberate Arab gays". Massad is a capable and unflinching intellectual who calls it as he sees it even where doing so makes him unpopular and the target of really aggressive attack (we need more intellectuals like this these days!). His scholarship and his analytical capabilities are so impressive that you are convinced by argument, despite the fact that such conclusions cause to you question your fundamental prejudices inclinations and beliefs about the gay rights mission. This book not only caused me to read more Arabic literature generally but also has nuanced and enhanced my understanding of the gay rights movement in general. It left me a bit embarrassed about some of my existing belief structures. This is a good thing.
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arts guy
3,0 su 5 stelle Scholarly but tainted by predudice.
Recensito nel Regno Unito il 2 febbraio 2016
Acquisto verificato
It is worth checking Massad's interviews away from this scholarly work before you read it. His view's on what he calls the 'Gay International' in particular, which he continually parcels together with the American right wing evangelicals in the book, as a proselytising conspiracy against Arab culture and values. He is not unbiased, clearly finding it almost impossible to conceive that any Arab, unless hopelessly corrupted by western cultures, could self identify as 'gay', feminist or as homosexual. That said this book is fantastic in debunking many western Orientalist writers and thinkers. It will make you think and argue with yourself and with him.

He points out a plethora of Arab books that deal with sexuality that have not been translated into western languages or were inaccurately interpreted. Islamic writers of the 19th century are shown to be curious and interested in western morals and psychology (and just as likely to paint unbiased views as the one sided ones we so often assume). The most fascinating debates are however in the Arab internal discussions and assessments of poets who wrote about same sex love within their own culture in the medieval period that he details. Most of these are unexamined by western scholars (he ridicules Orientalist conferences where the minority Arab attendees had to translate for the westerners who could not read Arabic but claimed expertise). Massad's work is fantastic in bringing out these arguments and misconceptions. (If nothing else his examination of the evolution of words and terms for sex and homosex are a goldmine when using Google!).

He shows that a relaxed exchange of views amongst Arab authors writing from the late 19th century onward changed mid twentieth century to a more puritanical and censoring attitude. It would appear that, perhaps like Massad himself, the argument changed from gentlemen exchanging scholarly theory about the past or the 'other' (westerners/non Arabs) when modern culture seemed to endanger tradition. The key here is not however western culture but essentially modernity and education. Publishing books meant acknowledging widely that historical figures were practicing same sex relations: that perhaps 'good' folk might be gay and had been socially included in Arab culture, became a threat. Attitudes hardened and censorship increased to give an 'unblemished' view of figures too important to condemn. That has been hardened by access to and from Westerners who know differently and contradict the gloss.

Massad is of the view that Arabs have a 'don't ask, don't tell' kind of attitude if left alone. He argues here that westerners campaigning for sexual equality and liberation are stirring up trouble and forcing the implementation of laws and crack-downs. Rather perversely he argues Arab women have somehow made themselves powerless by abandoning a historically more powerful situation for liberation which encouraged men to treat them badly. In some ways, bizarrely, what he outlines is that Arabs are naturally 'Queer' but doesn't seem to realise the irony of this being the end result of western thinking (we came round to the view that everyone's on a spectrum). He writes about hidden histories, whilst simultaneously wanting us to shut up about it, and encouraging Arabs to keep quiet about it too. At times he is offensively outrageous, suggesting for instance that Arabs having active penetrative sex with westerners are often taking revenge for colonial outrages by demeaning submissive feminised westerners. Such ideas express a kind of alternate to colonial racism that allowed westerners to exploit other races with our casual assumptions but are curiously helpful in understanding heartless wrongheadedness of both camps. Two wrongs do not make a right. That they might actually prefer men is too inexplicable for him; that foreigners might have any other motive other than exploitation (love or desire between equals) seems untenable because it is unconscionable. Those who do are misguided and to be pitied at best. There is no real sense he is able to conceive that some Arabs feel saddened by social structures that force them into marriages and social constrictions that are against their nature. He cannot conceive that nature makes some people gay, only that it is a (western) choice or one based on decadent cultural periods associated with luxury.

He is at pains to place medieval same-sex love poetry in the decadent, debauched Persian, as opposed to Arab camp, and emphasises Arab views that it was something taken-up out of boredom with the 'normal' in a particular historical context. He can barely countenance the possibility that there might be people who are largely gay not merely indulging in it as an amusement. He is dismissive of indigenous LGBTQ campaigners existence but doesn't appear to register the danger that self identifying places on anyone. He regards the lack of laws against homosexuality in the Arab world as showing there isn't a problem (ignoring Sharia law and Koranic prohibitions that are used instead, or those accused of anti-state politics simply for questioning, say, women's freedoms). The situation he describes now, and his own tonality, is in effect very like pre age-of-consent legislation in Victorian Britain. It was introduced in Britain to protect morals from supposed deviant ideas and to protect girls from exploitation. That oppositional argument (protective and suppressing) is what he outlines and espouses. Naming it (the invention of the word homosexual in the 19th century) allowed people to name themselves as much as to be singled out by hostile traditional family value majorities. Massad wants it to be the love that isn't named in case it catches on. He ridicules western debates and perspectives that are the ultimate consequence of equalities debates in the west when directed at Arabs; he does so living in America and teaching at American Universities. He would be on safer ground if he could point to similarly open debate in Arab countries: promulgating the opposite view to his in most would result in social pariah status at best and likely danger to life or imprisonment. He is quite interesting on the cultural perspectives of 'guilt' in the west and 'shame' in the east being core differentiators of attitudes within this but both are negatives; positives don't get much airing. His irritation with Arab sexual refugees who become western citizens on claiming asylum and then campaign for those who did not escape, is particularly unkind and cruel. He would ridicule me no doubt for using the terms 'escape' and 'refugee' but the fact remains that identifying yourself as sexually active and gay or lesbian in most Arab countries is unsafe.

All that said, and you can tell I felt distinctly queasy as a gay man reading him a lot of the time, this is easily the best book to read to test your cultural assumptions. When he isn't holding his nose thinking of people like me he is fascinating. He will change your mind about many assumptions and the book is stacked with references you will never otherwise encounter. It is a little like watching English language Russian state television: very partial but undeniably useful in trying to understand a cultural stance, testing your own prejudices and assumptions. I look forward however to a gay Arab scholar, along the lines of the magnificent John Boswell, for a definitive perspective.
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