Updated Edition With a New Preface Lila Abu-Lughod lived with a community of Bedouins in the Western Desert of Egypt for nearly two years. First published in , Lila Abu-Lughod’sVeiled Sentimentshas become a classic ethnography in the field of anthropology. During the late s and early LILA ABU-LUGHOD, Veiled sentiments: honour and poetry in a Bedouin society, Veiled sentiments begins by clearly positioning the author as she enters the.

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Detailed, immediate, and superbly composed. Feb 25, Jayme rated it really liked it Shelves: I couldn’t finish this book.

Like Karen McCarthy Brown’s “Mama Lola”, it contains reflexive anthropology, as the ethnographer is both friend and observer of her interlocutors. Alot of the same type restrictions for women in my abu-lughox Catholic family. She speaks to how sexuality is considered highly dangerous, because it can evoke these inappropriate emotions and it is likely to disrupt the proper heirarchies and relationships between elder and younger, kin and non-kin, man and woman.

Veiled Sentiments: Honor and Poetry in a Bedouin Society Summary & Study Guide

What begins as abu-ljghod puzzle about a single poetic genre becomes a reflection on the politics of sentiment and the complexity of culture. Other editions – View all Veiled Sentiments: Specifically, she intended to show that sentiments can actually symbolize values and that expression of these sentiments by individuals contributes sfntiments representations of the self, representations that are tied to morality, which in turn is ultimately tied to politics in its broadest sense.

View the Lesson Plans. Nov 13, Cass rated it really liked it.

I really enjoyed reading this for my first anthropology course. Happy World Anthropology Day! Just a moment while we sign you in to your Goodreads account.


Follow Us on Facebook. Thus, she changed the course of her research to instead focus on abu-lguhod use of poetry in personal expression and confidential communication. On the sentimenfs hand, this is a model work of “humble anthropology”, which permits views into the ethnographer as well as the people she describes, but does so in a spirit of fair-play, rather than of self-indulgence.

The poems are haunting, the evocation of emotional Sam Fishel rated it liked sentijents Dec 28, Therefore, ghinnawa poetry provides an outlet for the Bedouins to show human frailties and still abide by their code of honor. Sntiments rated it really liked it Jul 02, I felt that she was trying to remind the reader that she was an athropologist, while explaining that she lived as a woman bedouin.

Mar 21, Danielle rated it it was amazing. This study guide contains the following sections: She is the author of Writing Women’s Worlds: She likewise uses overly pretentious words where more modest ones would not only suffice, but would probably better match Abu-Lughod’s rich, insightful narrative cows need not graze ‘desultorily’, however factual that may be. It’s been quite awhile since I read it, but I do remember that the topic is the book’s saving grace.

Veiled Sentiments: Honor and Poetry in a Bedouin Society (updated with a new preface)

Jun 21, Birgitte Bach rated it really liked it. The Blood of Ancestry Garaba: The poems are haunting, the evocation of emotional life vivid.

Nov 13, Rachel Terry rated it really liked it Shelves: Some books extend discussions, others launch them. Books Digital Products Journals. Desjarlais Limited preview – In truth, the second half of this book almost brought me to tears because of how well and how intimately Abu Lughod describes the vital role of poetry in a society that holds itself to such strict codes of honor and standards of behavior. David rated it it was amazing Mar 08, Viled 01, Jamie is rated it really liked it Recommends it for: The main themes of ghinnawa poetry are sadness, longing, and romantic love.

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I can’t deny that this book is well written, and I would call it a must-read for anyone who wants a female perspective on the Bedouin people, but I really couldn’t get into it. Chapter 3, Honor and the Virtues of Autonomy. The latter half of the book–and very emotionally compelling–deals with how the Bedouins say what they cannot say via their poetry: Chapter 8, Ideology and veled Politics of Sentiment. Abu-Lughod was flexible about what would be her specific research.

What senitments as a puzzle about a single poetic genre becomes a reflection on the politics of sentiment and the relationship between ideology and human experience. This admission is also honest and refreshing to a reader who may not have thought in those terms. That notwithstanding, Abu Lughod chose to focus first on the concepts of honor, propriety and autonomy in Bedouin society and she does this wonderfully and with a clear affection for the people she lived with and asked questions of.