By Rafika Merini

The most greatly stated attributes of Francophone literature as a rule is that it brings wideranging socio-political concerns to endure on literary conception, worldviews, and historic occasions. This examine brings to gentle the ensuing implications of this truth at the common subject matters of femininity underlying the originating, unveiling, and demystifying that ensue within the works of 2 of the best-known and such a lot hugely complete girls writers of North African foundation - Assia Djébar and Leïla Sebbar. This research additionally issues itself with those writers' texts and intertexts of their courting with cultural manifestations and with language.

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Moi petite fille? S. ou F. [S. and F. are her two sons]? l’enfant? Tuer de l’enfant pour ne l’être plus? (Le Pédophile 112) There is a striking similarity here between Sebbar and Djébar who also writes about women who reject maternity on the basis that they themselves have not been able to exit childhood yet (refer to the chapter on Djébar’s Les enfants du nouveau monde). Sebbar also muses about the possible reasons why feminist women have, until recently, refused to write about their childhood and about childhood in general, “Ce silence sur elles-mêmes petites filles, elles ont dû le tenir tant que durait la lutte d’une reconnaissance d’elles par elles, femmes écrivant de la théorie, du politique” (Le Pédophile 138).

26 Parle, mon fils and Le Pédophile et la maman  Doing 129). ” As to how her daughter may be persuaded to relinquish her revolt and come back into the fold, the mother’s last resort, as was seen in the previous quotation, is even more pitiful and ironic since she is so far away from where this approach may still have any relevance: she wants to take a trip to Algeria where a “chouaffa” that she used to know would formulate a magic spell to make the daughter mend her ways and come home.

R. ” But he pessimistically adds, “Cette course dans le vide peut se terminer dans la drogue ou la prostitution,” as these “fragiles beurettes” can no longer function at home under what he calls the contradictory pressures of “la famille . . , l’école, . . , et la télévision” (“Fragiles beurettes” 23). However, Shérazade’s problems never prevent her from doggedly going about her clearly stated goal of educating herself, never seeing herself as a helpless victim. 4 The only motto that seems to propel Shérazade is, as was quoted at the beginning of this chapter: “Je vais où je veux, quand je veux et ma place, c’est partout” (Shérazade 88).

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