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Books on the topic 'Women, Kabyle'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Lacoste-Dujardin, Camille. La vaillance des femmes: Relations entre femmes et hommes berbères de kabylie. Alger: Barzakh, 2010.

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2

La vaillance des femmes: Relations entre femmes et hommes berbères de kabylie. Paris: Découverte, 2008.

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3

La fête des kabytchous. Tizi-Ouzou: Editions achab, 2009.

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4

Plantade, Nedjima. L' honneur et l'amertume: Le destin ordinaire d'une femme kabyle. Paris: Balland, 1993.

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5

De l'exil: Zehra, une femme kabyle : un essai d'anthropologie. Genève: Georg, 1999.

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6

Makilam. Signes et rituels magiques des femmes kabyles. Aix-en-Provence: Edisud, 1999.

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7

Mouzaia, Laura. Le féminin pluriel dans l'intégration: Trois générations de femmes kabyles. Paris: Karthala, 2006.

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8

Mougenot, Ourdia. Trois femmes kabyles: Histoire d'une relation entre la France et l'Algérie. Paris: Harmattan, 2004.

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9

Mougenot, Ourdia. Trois femmes kabyles: Histoire d'une relation entre la France et l'Algérie. Paris: L'Harmattan, 2004.

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10

M, Amrouche Fadhma A. Histoire de ma vie. Alger: Bouchêne, 1990.

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11

Younes, Mila. Ma mère, ma fille, ma soeur. Ottawa: Editions David, 2003.

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12

S, Blair Dorothy, ed. My life story: The autobiography of a Berber woman. London: Women's Press, 1988.

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13

Amrouche, Fadhma A. M. Mektoub, "Der Wille Allahs geschehe". München: W. Heyne, 1994.

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14

S, Blair Dorothy, ed. My life story: The autobiography of a Berber woman. New Brunswick, N.J: Rutgers University Press, 1989.

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15

Le féminin pluriel dans l'intégration: Trois générations de femmes kabyles. Paris: Karthala, 2006.

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16

Makilam. La magie des femmes kabyles et l'unité de la société traditionnelle. Paris: L'Harmattan, 1996.

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17

Merolla, Daniela. Gender and community in the Kabyle literary space: Cultural strategies in the oral and in the written. Leiden: Research School CNWS, School of Asian, African, and Amerindian Studies, 1996.

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18

Laoust-Chantréaux, Germaine. Kabylie, coté femmes: La vie féminine à Aït Hichem, 1937-1939 : notes d'ethnographie. [Paris]: IREMAN [i.e. IREMAM]/CNRS UA 1061, 1990.

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19

Kanyesigye, Juliet. Women's changing health-seeking patterns in Uganda: The impact of structural adjustment programmes in Kabale District. Kampala, Uganda: NURRU Publications, 2002.

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20

Busingye, Winnie. The impact of structural adjustment programs on women, and gender relations in the household: The case of Kabale District. Kampala, Uganda: NURRU Publications, 2002.

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21

Ie ai kabane: Kindai Nihon no kazoku shisō. Tōkyō: Keisō Shobō, 1994.

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22

Ndubani, P. Water, wine, and women: Baseline assessment of a fishing community "Kabala" in Kazungula District, Southern Province, Zambia. [Lusaka: s .n., 2006.

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23

Rodriguez, Deborah. Kabul Beauty School: An American woman goes behind the veil. New York: Random House, 2007.

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24

Kabul Beauty School: Beneath the veil of Afghan women. New York: Random House, 2007.

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25

Rodriguez, Deborah. Kabul Beauty School: An American woman goes behind the veil. Thorndike, Me: Center Point Pub., 2007.

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26

The Kabul Beauty School. London: Sphere, 2014.

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27

1951-, Ohlson Kristin, and Zhong Yujue, eds. Kabu'er mei rong xue xiao: Kabul Beauty School. Taibei Shi: Shi bao wen hua chu ban qi ye gu fen you xian gong si, 2008.

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28

Rodriguez, Deborah. Kabul Beauty School. New York: Random House Publishing Group, 2007.

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29

(Translator), Elizabeth Corp, ed. Symbols and Magic in the Arts of Kabyle Women (Francophone Cultures and Literatures). Peter Lang Publishing, 2007.

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30

Amrouche. Histoire de ma vie. La Découverte, 2000.

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31

(Translator), Elizabeth Corp, ed. The Magical Life of Berber Women in Kabylia (Francophone Cultures and Literatures). Peter Lang Publishing, 2007.

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32

Men, Women and Kabala: A Handbook from the Masters. Dwelling Place Publishing, 2004.

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33

Ie ai kabane: Kindai Nihon no kazoku shiso. Keiso Shobo, 1994.

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34

Ahsan, Sonia. When Muslims Become Feminists. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520294134.003.0012.

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The robust history of women’s rights in Afghanistan is rarely analyzed in academic accounts of Muslim feminism. In this chapter, I trace the positioning of a particular Khana-yi aman in Kabul within the broader institutional framework of feminism and Islam in Afghanistan. The Khana-yi aman, often translated as a “shelter” or “home of peace”, is a form of safe-house in Afghanistan instituted to host women undergoing criminal trials for sexual transgressions or moral misconducts. The ethnographic fieldwork conducted from 2010-2012 at the Kabul Khana-yi aman illustrates the precarious life histories of the women who administer and inhabit the Khana-yi aman, and how unfamiliar and dangerous forms of sexual expressions may be rendered culturally and Islamically intelligible through everyday social maneuvers. The Khana-yi aman is forcing the Afghan state to account for its failures and confront its peripheries, and in doing so it dislocates the question of how to maintain order in orderless societies, to an emphasis on failure, disintegration, and anarchy as constitutive of any state project.

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35

Kitch, Sally L. The Basics of Change. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038709.003.0005.

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This chapter explores Marzia's and Jamila's assessments of the conditions for Afghan women in 2010. After a five-year hiatus in their meetings, the author was curious to see what the women would consider progress for their countrywomen as well as their views of continuing needs. She was both encouraged by their reports of progress for women's status and opportunities and unsurprised that almost every advance they described had a caveat, usually one that acknowledged that advances in rights, literacy, public activity, education, and health care were partial, unreliable, and often limited to women in Kabul or in other cities. It was here that the different professional foci of the two women became clearest. Marzia's dedication to the law and the legal profession necessarily kept her eyes primarily on the cities, where the rule of civil law was most likely to count. Jamila's widely networked organization also worked primarily in cities and larger villages, but her emphasis on education and skills training for women had more applicability to nonurban settings. She was therefore in touch with many rural Afghans.

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36

Kabul Beauty School: An American Woman Goes Behind the Veil. Random House Trade Paperbacks, 2007.

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37

Rodriguez, Deborah. Kabul Beauty School : Beneath the Veil of Afghan Women. Random House, 2007.

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38

Rodriguez, Deborah. Kabul Beauty School: Beneath the Veil of Afghan Women. Blackstone Audio Inc., 2007.

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39

Doubleday, Veronica. Zainab Herawi. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037245.003.0011.

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This chapter deals with the life and career of Zainab Herawi. She began her singing career as a child apprentice in the Herat region of Afghanistan in the 1940s, within the context of a class-based society, where singing by women was considered to be morally questionable. Zainab's is a story of unfulfilled fame because, although she was invited to sing for Kabul Radio when twenty-seven, family and background pressures and constraints led to her returning home, where she continued to sing for wedding celebrations. As a series of choices and struggles involving the interfacing domains of family, location, religion, and vocality, her life as a local singer with a large family was one of frequent anguish and frustration; yet her songs live on in the narratives and performances of musician and scholar Veronica Doubleday.

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40

Ohlson, Kristin, and Deborah Rodriguez. Kabul Beauty School: An American Woman Goes Behind the Veil. Random House, 2007.

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41

Escuela De Belleza De Kabul. Punto de Lectura, 2009.

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