Abstract
This chapter explores the idea of vulnerability through women writing about, on behalf of, and with, men through the lens of Cixous’s Coming to Writing and Spivak’s notion of ‘speaking with’ which she explicates in ‘Can the Subaltern Speak?’. I examine different variations of ‘speaking with’ in the chapter, as well as the original association with the subaltern. I focus on Diome’s and Djebar’s relationships with their father (figure) who is the source of knowledge and does not adhere to patriarchal values denying education and success to women. In their stories of father-daughter filiation, Djebar and Diome portray their father (figure) as a deeply loving man who is oppressed by traditions and society. In the second section, the form which Chen (epistolary) and Diome (telephone conversations) utilize to write their texts unveils their intention to create a form of equal conversation between lovers and siblings, thereby giving another dimension to the notion of ‘speaking with’. In the final section, I discuss the silences which are present in the text, which far from being detrimental to the relationships between women and men, allow for a re-conceptualization of silence and intimating as revelatory processes in women’s writing about men.
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Notes
- 1.
The inclusion of the word ‘roman’ on the cover adds to an element of doubt as to the text’s genre, as I mentioned in my discussion of Nulle part in conjunction with Mokeddem’s text in the previous chapter. Brisley calls the text an ‘auto-analyse’ (2016).
- 2.
Harrison deems it to be ‘a departure into more adventurous forms of writing’ (2009: 69).
- 3.
- 4.
See also Juncker’s (1988) reflections on Cixous’s writing.
- 5.
In line with my earlier discussion of Algerian society with Mokeddem, sons are valued more, but here Tahar does not treat her as secondary and gives her all the love and support she needs to thrive both academically and generally.
- 6.
While some, have called it ‘a poisoned gift’, an ‘ambivalent gift’ (Connell 2013: 292), or simply ‘ambigu’ (Kotowska 2017: 213), others, such as Harrison, have underlined the fact that: ‘she considers […] her access not just to literacy and literature in general, but to the French language in particular—to have been of enormous benefit to her’ (2009: 70).
- 7.
Madické attends Quran school. According to Bello, ‘Islamic education was introduced […] with the introduction of Islam itself’ in Sub-Saharan African countries (2018: 28). In the aftermath of decolonization, the community could decide which schools to send their sons to, while girls often remained uneducated. Salie was very lucky to have Ndétare on her side, enabling her to have a French education that led to her current life.
- 8.
See Diouf (2010).
- 9.
- 10.
For a critique of the notion of hybrid identities in the postcolonial diasporic context see Kistnareddy (2015). Most of the protagonists who should be able to take advantage of what Bhabha calls a ‘third space’ or hybrid identity in The Location of Culture (1994) find it impossible to reconcile the two reified identities at stake. It is only the writer who is able to do so, within the space of l’écriture, a notion which is echoed here in Diome’s text and earlier in Miano’s. See also Brown (2017) for a discussion of hybrid identities in this text.
- 11.
- 12.
This narrative was first published as a four-way exchange, with extra letters written to Yuan’s father. As Oore explains the intensity is heightened in the second version where only one letter to the father remains (2004b: 6). The finalized version sees the exclusion of the father completely, thereby allowing the love triangle to be at the centre of the narrative. See also Oore (2004a).
- 13.
- 14.
See also Silvester (2020).
- 15.
See Rilke (1934).
- 16.
Of course this does perpetuate gender binaries, whereas Miano, as I examined in Chap. 2, and again in the next section, opts for a genderless approach, privileging blurred boundaries and pre-colonial queer notions of identity.
- 17.
For instance, Maggio contends that ‘Spivak’s landmark essay provides an example of the limits of the ability of Western discourse, even postcolonial discourse, to interact with disparate cultures’ (2007: 420).
- 18.
Nonetheless, as Cox demonstrates in Girl Talk (2017), talking can also involve a measure of exchange of ideas and active participation from writer to reader through advice.
- 19.
See Zadi (2010).
- 20.
There are similarities here between Salie and Malika in Mes hommes, whose love for her younger brother is all-forgiving, as I explored in Chap. 3.
- 21.
See also Thomas’s (2006) examination of football in this text.
- 22.
As Bello (2018) argues, though there is a strong Islamic presence on the African continent, this coexists peacefully with the ancestral belief systems, including witch doctors and so on.
- 23.
See Thomas’s (2007) analysis of Black migrants in France.
- 24.
See also Bates’s (2019) deployment of the trope of the ‘miroir aux alouettes’ to compare the fascination with France and football in the novel.
- 25.
Although critics such as Achin (2016) would argue that although France passed a gender parity law, this has not proven to be favourable for women at all times. In the case of politics, for instance, the law has been deployed to actually reinforce conservative male-centric order.
- 26.
This is also the case for Devi, in the previous chapter.
- 27.
See Genette (1980).
- 28.
Kinouani (2021) observes that stop checks generates ‘trauma symptoms’ in Black individuals as they are regularly targeted.
- 29.
See Viveros Vigoya (2018).
- 30.
See Gagiano’s (2018) exploration of humanism in Fanon’s works.
- 31.
- 32.
- 33.
See Murray (2009).
- 34.
- 35.
It is also to eschew such masculine control that Malika refuses to stay with Jamil, as I underscored with Mokeddem’s text in Chap. 3.
- 36.
This is reminiscent of Cixous’s Le rire de la Méduse (1972).
- 37.
See also Chessler’s (2006) examination of women and madness.
- 38.
It is from this perspective that de Medeiros (2012) calls this text ‘writing as wounding and healing’.
- 39.
Nurse (2018).
- 40.
- 41.
For more on the Vietnam wars see Gilman (2006).
- 42.
I elaborate on this in my forthcoming book Refugee Afterlives (2022).
- 43.
See also my discussion of trauma and silence in this text (Kistnareddy 2020).
- 44.
- 45.
- 46.
See Nguyen’s examination of the text as ‘refugee gratitude’ (2013).
- 47.
A comparison can be drawn between the slaves who chose to kill themselves and their offspring rather than be captured by their former masters. For instance, Morrison’s Beloved (1987) tells the story of Sethe, who kills her daughter as she fears her former slave master is about to recapture her. The subsequent haunting she experiences is a direct impact of her actions. Thúy herself draws comparisons between the slaves in the plantations and the women who work in the rice paddy fields in her text.
- 48.
In Vietnamese families uncles and aunts are referred to by the order of their birth, beginning with the number two.
- 49.
See also Thai’s (2012) examination of low-waged labour among Vietnamese male immigrants and its relationship to masculinity.
- 50.
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Kistnareddy, A.O. (2021). Writing Vulnerability: Instructing, Conversing, Silencing. In: Migrant Masculinities in Women’s Writing. Global Masculinities. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-82576-8_4
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