Gender Construction in Malak Hifni Nasif's "Comparing Egyptian and Western Women"

The chapter is Bahithat al-Badiya/Malak Hini Nasif’s lecture: “Comparing Egyptian and Western Women.” It is my own translation from Āthār Bāḥithat al-Bādiyah, Malak Ḥifnī Nāṣif, 1886-1918, which the author’s brother compiled after her death.  The book consists of her biography as well as her lectures and essays. I am using this in not only my Intro to the Middle East class, which is taught as an introductory history course in our liberal core, but also Women in Middle East History, which is cross-listed as Global Cultures, History, and Gender Studies. I am happy to share my translation and my assignment with the AAR, because I know that others share my love of teaching from primary sources and because Malak Hifni Nasif deserves more attention as a notable early 20th-century Muslim feminist.

I’ve chosen this reading because it provides a lens into early 20th century Egyptian notions of gender roles in a Muslim society.  Moreover, it’s a fascinating look at what Egyptian women thought “Western” (though sometimes they’re referred to as “Frankish” and/or “European”) women were all about, from clothing to behavior to spending habits.  Malak Hifni Nasif was unapologetic about her belief that all aspects of Western cultural imperialism should be contested.  She demanded Arabic education and scorned European social habits that many upper- class Egyptians had adopted for their girls.    Even so, she clearly admires many aspects of what she understands to be Western womanhood: She lauds the Western woman’s cooking and household thrift, highlighting her focus on investing valuable funds instead of squandering them in competitive bridal nesting (106). She finds the Western woman bold and courageous. “We don’t lack an intellect like hers.  It’s that we lack determination and steadfastness likes hers (Āthār, 108).” 

This text is appropriate for undergraduates like mine—non-majors taking required history at a small teaching university.  However, it could also work as a text for Islamic Studies, Gender Studies, and, like my class, an overview course on Middle East history.  Malak’s Arabic is simple and clear, for she is usually addressing elite Egyptian women whose formal Arabic (as opposed to their French) was often middling, at best.  Because of this, it was not a chore to render an accessible translation.   

The assignment that accompanies the reading is a series of short essay reflection responses spurred by each phase of Malak’s lecture.  Students then bring their responses to class and use them as a springboard for full-class discussion.

The assignment asks them to provide evidence from Malak’s lecture/essay to support their reflections, and so it causes them to dwell on her words, quote them, rephrase and explain them. The questions are designed to increase understanding of gender generally by examining these specifically Egyptian-Islamic early 20th century constructions of it, and how this particular Egyptian Muslim woman views, contests, and sometimes applauds Western constructions of gender. Conveniently, there are many issues to which students can relate in the reading as they consider gender roles and construction in their own lives. 

The assignment, by asking them to consider their own experiences, lets them connect with or reject the writer’s opinions and advice, though they must explain why.  The modern undergraduate can thoughtfully consider challenges that girls and young women faced at the turn of the 20th century and often still face today, no matter where.  Issues such as “a girl’s reputation” and how much freedom parents should allow their teens are still very much in play for my students who have newly fled the nest.  Given that my university is Catholic, many of the issues Malak brings up—especially how the age of adolescence is “the devil’s most fertile pasture” (Āthār, 96)—hold particular resonance for girls who have grown up in the Catholic school system. 

Students are also asked to take seriously the topic of cultural hegemony. Malak asks her listeners to reject “romance novels” (i.e., French novels, although she does refer to Romeo and Juliet), and suggests that Egyptian girls should instead read Kalila and Dimna, biographical dictionaries, books of science and philosophy, and “Conduct” books on marriage and childrearing.  I ask the students to ask ChatGPT for a list of what the well-rounded European and American “young lady” would have read in 1910.  Have they read anything on the list?  Would any of it have been relevant and useful, in their opinion, to offer to young women in Egypt at the time?  What’s on their own “must-read” today?  How much of it might be appealing to young women (and young people generally) internationally?

The assignment further encourages them to ask why Malak, who was not a mother and who knew only a limited number of Western women, gets to opine and if she is a trustworthy source for her listeners, or indeed, for those of us reading her today. This becomes an exercise in source criticism.

Next, the assignment asks the students to notice the Qur’anic and legal references (explained in footnotes in the translation) and consider how Malak used them.  For example, Malak complains about the Egyptian practice of preventing the viewing of a potential fiancée before marriage; she notes that resulting strife is common. In addressing the issue, she invokes ijmā` by saying it exists on the topic of women during the engagement process showing their faces, while there is no consensus on whether a woman should veil her face outside of that context.  This helps my teaching about Islamic law by having a tangible example of how the concept of consensus has been invoked/applied to a woman’s lived experience. Students are then asked to consider how Malak’s using Islamic arguments against cultural habits might enhance her credibility with her audience. 

Finally, I ask them if Malak is a feminist, then invite them to explain why or why not. Their responses lead us into in-class discussion about various kinds of feminism.

Citation: 

Majd al-Dīn Hifnī Nāṣif, ed. Āthār Bāḥithat al-Bādiyah, Malak Ḥifnī Nāṣif, 1886-1918. Cairo: Wizārat al-Thaqāfah wa-al-Irshād al-Qawmī, al-Muʾassasah al-Miṣrīyah al-ʻĀmmah lil-Taʾlīf wa-al-Tarjamah wa-al-Ṭibāʻah wa-al-Nashr [1962?].