Awlad Haretna between Religious Intertextuality and Folk

• 영문명: Awlad Haretna between Religious Intertextuality and Folk
• 발행기관: 명지대학교 중동문제연구소
• 저자명: Nagwa Khalaf
• 간행물 정보: 『중동문제연구』중동문제연구 제13권2호, 253~293쪽, 전체 41쪽
• 주제분류: 사회과학 > 지역학
• 파일형태: PDF
• 발행일자: 2014.06.30

영문 초록

AwladHaretna (Children of Gebelawi, Children of the Alley), is a novel by the Egyptian writer and Nobel laureate Naguib Mahfouz. It was originally published in Arabic in 1959, in serialised form in the daily newspaper Al-Ahram. It met with severe opposition from religious authorities, and publication in the form of a book was banned in Egypt. It was first printed in Lebanon in 1967. Gabalawi being an allegory for religion in general, the first four sections retell, in succession, the stories of: Adam (Adham  أده ) and how he was favored by Gabalawi over the latter's other sons, including Satan/Iblis(Idris  إدر ); Moses (Gabal ); Jesus (Rifa'a  ر); and Muhammad (Qasim ). Families of each son settle in different parts of the alley, symbolising Judaism, Christianity, and Islam. The protagonist of the book's fifth section is Arafa(), who symbolizes modern science and, significantly, comes after all prophets, while all of the prophets’followers claim Arafa as one of their own. The story recreates the interwoven history of the three monotheistic Abrahamic religions (Judaism, Christianity, and Islam), allegorized through the setting of an imaginary 19th century Cairene neighborhood. Mahfouz’s novel demonstrates the technique of intertextuality, which is the shaping of a text's meaning by another text, such as when an author borrows and transforms a prior text, or when a reader references one text in reading another. The term “intertextuality” has been borrowed and transformed many times since it was coined by poststructuralist Julia Kristeva in 1966. If one examines Mahfouz’s novel in depth, one can see two trajectories: the first is due to the stories of the Prophets, and the second is due to the popularity of Egyptian life. The first type can be called folk intertextuality, and the second type can be called religious intertextuality. Through data from statistical linguistics, we can observe that folk intertextuality occupies an area larger than the religious intertextuality. This confirms that the aim of Mahfouz is to problematize aspects of the Egyptian Alley and not to offend the prophets of God.

키워드

Folk Intertextuality Religious Intertextuality Statistical.