Narratives of Arab Anglophone Women and the Articulation of a Major Discourse in a Minor Literature

“It is important to stress that a variety of positions with respect to feminism, nation, religion and identity are to be found in Anglophone Arab women’s writings. This being the case, it is doubtful whether, in discussing this literary production, much mileage is to be extracted from over emphasis of the notion of its being a conduit of ‘Third World subaltern women.’” (Nash 35) Building on Geoffrey Nash’s statement and reflecting on Deleuze and Guattari’s conceptualization of minor literature and Gloria Anzaldua’s Borderland(s), we will discuss in this paper how the writings of Arab Anglophone women are specific minor and borderland narratives within minor literature(s) through a tentative (re)localization of Arab women’s English literature into distinct and various categories. By referring to various bestselling English works produced by Arab British and Arab American women authors, our aim is to establish a new taxonomy that may fit the specificity of these works

Deterritorialized Anglophone Arab Women: Liminal Selves between Home and Diaspora (Case Study of Faqir's My Name is Salma)

the last few years. Muslims, Arabs and women are considered as one of the most marginalized of all liminal selves. In this respect, giving voice to oppressed minorities and unveiling the dreariness of immigration often seen as a brutal process of deterriteriolization have  become a commitment for many Arab Anglophone women writers who not only aim to reveal the state of liminality Arab women may confront in their societies, but they  also verbalize how Arabs and other immigrants are liminalized in the Diaspora. The present article questions the multiplicity of a liminal state experienced by Salma in Fadia Faqir’s My Name is Salma (2006).Últimamente hemos asistido a un aumento sin precedentes de llamamientos a las minorías étnicas, religiosas y sexuales. Los musulmanes, los árabes y las mujeres figuran entre los más marginados de las distintas instancias del yo liminal. Por ello, dar voz a las minorías oprimidas, así como desvelar la tristeza de la inmigración—a menudo considerada como un brutal proceso de desterritorialización—se han convertido en una  preocupación importante para muchas escritoras árabes anglófonas empeñadas no sólo en desvelar el estado de liminalidad de las mujeres árabes en su sociedad sino, también, en verbalizar cómo los árabes y otros inmigrantes experimentan la liminalidad de la diáspora. Este trabajo cuestiona la multiplicidad de liminalidades vividas por Salma en la novela de Fadia Faquir, My Name Is Salma (2006)

Deterritorialized Anglophone Arab Women: Liminal Selves between Home and Diaspora (A Case Study of Faqir’s My Name is Salma)

Últimamente hemos asistido a un aumento sin precedentes de llamamientos a las minorías étnicas, religiosas y sexuales. Los musulmanes, los árabes y las mujeres figuran entre los más marginados de las distintas instancias del yo liminal. Por ello, dar voz a las minorías oprimidas, así como desvelar la tristeza de la inmigración—a menudo considerada como un brutal proceso de desterritorialización—se han convertido en una preocupación importante para muchas escritoras árabes anglófonas empeñadas no sólo en desvelar el estado de liminalidad de las mujeres árabes en su sociedad sino, también, en verbalizar cómo los árabes y otros inmigrantes experimentan la liminalidad de la diáspora. Este trabajo cuestiona la multiplicidad de liminalidades vividas por Salma en la novela de Fadia Faquir, My Name Is Salma (2006).An unprecedented rise of calls to voice ethnic, religious and sexual minorities has marked the last few years. Muslims, Arabs and women are considered as one of the most marginalized of all liminal selves. In this respect, giving voice to oppressed minorities and unveiling the dreariness of immigration often seen as a brutal process of deterriteriolization have become a commitment for many Arab Anglophone women writers who not only aim to reveal the state of liminality Arab women may confront in their societies, but they also verbalize how Arabs and other immigrants are liminalized in the Diaspora. The present article questions the multiplicity of a liminal state experienced by Salma in Fadia Faqir’s My Name is Salma (2006