The purpose of this study of Anglo-Egyptian writer Ahdaf Soueif’s two novels, In the Eye of the Sun (1999), first published in 1992, and The Map of Love (2000), first published in 1999, is to examine how they are arenas for hybrid politics in the post-colonial Egyptian context and the Arab diasporic context. This thesis examines how Soueif deals with residual colonial logics by using Post-colonial theories of transculturation. These theories reveal, through an analysis of Soueif’s use of Pharaonicism and her depiction of social and religious divides, that Soueif sometimes legitimizes and sometimes contests the results of transculturation by using products of this very process of transculturation. In the diasporic context, Soueif’s work deterritorializes these hybrid politics of legitimation and contestation by collapsing disparate temporalities and emphasizing continuity between them. To do this she deterritorializes and reterritorializes Pharaonicism, as well as Western literary tradition, the English language and political activism, to emphasize the cultural affinities between Egyptians/Arabs and Western culture. In this manner, she composes an integration strategy designed to facilitate her incorporation into her Western society of settlement, Great-Britain. This allows her to build a political platform from which she can contest and influence politics in her homeland, her society of settlement and the shape of Western cultural and political hegemony on a global scale. She is consequently able to transcend residual colonial logics through the very hybrid politics that they have created. Moreover, in the process, through the political agency that she exercises in her writing and activism, she builds a deterritorialized diasporic identity based on integration into many spheres of belonging that problematizes the victim model of diaspora in Diaspora studies.

The purpose of this study of Anglo-Egyptian writer Ahdaf Soueif’s two novels, In the Eye of the Sun (1999), first published in 1992, and The Map of Love (2000), first published in 1999, is to examine how they are arenas for hybrid politics in the post-colonial Egyptian context and the Arab diasporic context. This thesis examines how Soueif deals with residual colonial logics by using Post-colonial theories of transculturation. These theories reveal, through an analysis of Soueif’s use of Pharaonicism and her depiction of social and religious divides, that Soueif sometimes legitimizes and sometimes contests the results of transculturation by using products of this very process of transculturation. In the diasporic context, Soueif’s work deterritorializes these hybrid politics of legitimation and contestation by collapsing disparate temporalities and emphasizing continuity between them. To do this she deterritorializes and reterritorializes Pharaonicism, as well as Western literary tradition, the English language and political activism, to emphasize the cultural affinities between Egyptians/Arabs and Western culture. In this manner, she composes an integration strategy designed to facilitate her incorporation into her Western society of settlement, Great-Britain. This allows her to build a political platform from which she can contest and influence politics in her homeland, her society of settlement and the shape of Western cultural and political hegemony on a global scale. She is consequently able to transcend residual colonial logics through the very hybrid politics that they have created. Moreover, in the process, through the political agency that she exercises in her writing and activism, she builds a deterritorialized diasporic identity based on integration into many spheres of belonging that problematizes the victim model of diaspora in Diaspora studies.

The purpose of this study of Anglo-Egyptian writer Ahdaf Soueif’s two novels, In the Eye of the Sun (1999), first published in 1992, and The Map of Love (2000), first published in 1999, is to examine how they are arenas for hybrid politics in the post-colonial Egyptian context and the Arab diasporic context. This thesis examines how Soueif deals with residual colonial logics by using Post-colonial theories of transculturation. These theories reveal, through an analysis of Soueif’s use of Pharaonicism and her depiction of social and religious divides, that Soueif sometimes legitimizes and sometimes contests the results of transculturation by using products of this very process of transculturation. In the diasporic context, Soueif’s work deterritorializes these hybrid politics of legitimation and contestation by collapsing disparate temporalities and emphasizing continuity between them. To do this she deterritorializes and reterritorializes Pharaonicism, as well as Western literary tradition, the English language and political activism, to emphasize the cultural affinities between Egyptians/Arabs and Western culture. In this manner, she composes an integration strategy designed to facilitate her incorporation into her Western society of settlement, Great-Britain. This allows her to build a political platform from which she can contest and influence politics in her homeland, her society of settlement and the shape of Western cultural and political hegemony on a global scale. She is consequently able to transcend residual colonial logics through the very hybrid politics that they have created. Moreover, in the process, through the political agency that she exercises in her writing and activism, she builds a deterritorialized diasporic identity based on integration into many spheres of belonging that problematizes the victim model of diaspora in Diaspora studies.

The purpose of this study of Anglo-Egyptian writer Ahdaf Soueif’s two novels, In the Eye of the Sun (1999), first published in 1992, and The Map of Love (2000), first published in 1999, is to examine how they are arenas for hybrid politics in the post-colonial Egyptian context and the Arab diasporic context. This thesis examines how Soueif deals with residual colonial logics by using Post-colonial theories of transculturation. These theories reveal, through an analysis of Soueif’s use of Pharaonicism and her depiction of social and religious divides, that Soueif sometimes legitimizes and sometimes contests the results of transculturation by using products of this very process of transculturation. In the diasporic context, Soueif’s work deterritorializes these hybrid politics of legitimation and contestation by collapsing disparate temporalities and emphasizing continuity between them. To do this she deterritorializes and reterritorializes Pharaonicism, as well as Western literary tradition, the English language and political activism, to emphasize the cultural affinities between Egyptians/Arabs and Western culture. In this manner, she composes an integration strategy designed to facilitate her incorporation into her Western society of settlement, Great-Britain. This allows her to build a political platform from which she can contest and influence politics in her homeland, her society of settlement and the shape of Western cultural and political hegemony on a global scale. She is consequently able to transcend residual colonial logics through the very hybrid politics that they have created. Moreover, in the process, through the political agency that she exercises in her writing and activism, she builds a deterritorialized diasporic identity based on integration into many spheres of belonging that problematizes the victim model of diaspora in Diaspora studies.