الأنثى تبوح بسيرتها : إشكالية البوح و أنماطه في كتابة السيرة الذاتية النسائية

Abstract EN

Despite autobiography and confession literature has become widespread in the global literature for more than two centuries (since Jane Jacque Rousseau's confessions), yet it is still on the Arabic level a prisoner to the collective relationships narrated by the individual without venturing to penetrate deeply into the details of the self for the sake of discovering, uncovering and revealing.

Perhaps the dangerous turning point in the conversion on the Arabic level emerged fictionally and autobiographically in the eightieths and ninetieths of this century starting from the uncovering achievement of the Moroccan Mohammed Shukri in (Bread of the Barefoot, and Time of Mistakes) and the letters of Ghassan Kanafani to Ghada As-Saman and so forth.

The philosophy of reading considers that the critical awareness launches from an unstable and marginal vision to the writing of autobiography, as been described as a genre, and this marginal vision is already achieved with regard to the feminine writing generally and autobiography particularly which makes the approximation between the two visions remarkable and controversial because framing their subjects in a corresponding order reflects the vision of the boundary domination and the strict enclosing to personal writing from one hand and to the Arabic woman's creativity from other hand.

If the first part of the requirements of the critical domain contains artistic conditions, the second part of it centers on the requirements of the social dimension which persists to look at woman as a beaten and oppressed marginal voice which in its specialty reflects her formed attempt under the protection of dissimilar conditions for men which colors her personal writings with what is banned and undesirable from which autobiographical writing in the Arabic society suffers.

But this doubled oppression must grant the woman a chance to form an objective and stylistic specialty in her personal writings in the frame of autobiography and literature.

Self is a historical and realistic factor.

Autobiography is reconstruction to this factor.

While the woman was living a division between being a self or a subject which the man wanted and the Arabic culture created, the overlapping, accumulation and vagueness were reflected in her writings about herself.

The essential trait of the esthetics of autobiography lies in the typical reference which creates an intimate relationship between the author and the reader which makes the embarking upon reading autobiographical books, motivated by what these books contain from scandals, uncovering and soul-washing.

But, in return there is assured passion for the frankness which is absent in most of the Arabic literature in the interest of the pun of "time passed upon it and the reader has not caught it." So how can a woman deal with this uncovering and that frankness which violates the Arabic social code and traditions through literature which is regarded as the official sponsor of artistic writing??