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Postcolonial Masculinities
 The Feminist Imagination –
Europe and Beyond
Series Editors: Kathy Davis, Utrecht University, The Netherlands and
Mary Evans, London School of Economics, UK

With a specific focus on the notion of ‘cultural translation’ and ‘travelling theory’,
this series operates on the assumption that ideas are shaped by the contexts in
which they emerge, as well as by the ways that they ‘travel’ across borders and
are received and re-articulated in new contexts. In demonstrating the complexity
of the differences (and similarities) in feminist thought throughout Europe and
between Europe and other parts of the world, the books in this series highlight the
ways in which intellectual and political traditions, often read as homogeneous, are
more often heterogeneous. It therefore provides a forum for the latest work that
engages with the European experience, illuminating the various exchanges (from
the USA as well as Europe) that have informed European feminism. The series
thus allows for an international discussion about the history and imaginary of
Europe from perspectives within and outside Europe, examining not only Europe’s
colonial legacy, but also the various forms of ‘cultural imperialism’ that have
shaped societies outside Europe. Considering aspects of Europe ‘abroad’ as well
as Europe ‘at home’, this series is committed to publishing work that reveals the
central and continued importance of the genealogy of feminist ideas to feminism
and all those interested in questions of gender.

Also in this series

Repudiating Feminism
Young Women in a Neoliberal World
Christina Scharf

Transatlantic Conversations
Feminism as Travelling Theory
Edited by Kathy Davis and Mary Evans

Framing Intersectionality
Debates on a Multi-Faceted Concept in Gender Studies
Edited by Helma Lutz, Maria Teresa Herrera Vivar and Linda Supik
Postcolonial Masculinities
Emotions, Histories and Ethics

Amal Treacher Kabesh

University of Nottingham, UK
© Amal Treacher Kabesh 2013

All rights reserved. No part of this publication may be reproduced, stored in a retrieval
system or transmitted in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise without the prior permission of the publisher.

Amal Treacher Kabesh has asserted her right under the Copyright, Designs and Patents Act,
1988, to be identified as the author of this work.

Published by
Ashgate Publishing Limited Ashgate Publishing Company
Wey Court East 110 Cherry Street
Union Road Suite 3-1
Farnham Burlington, VT 05401-3818
Surrey, GU9 7PT USA
England

www.ashgate.com

British Library Cataloguing in Publication Data

A catalogue record for this book is available from the British Library

The Library of Congress has cataloged the printed edition as follows:

Kabesh, Amal Treacher
Postcolonial masculinities : emotions, histories and ethics / by Amal Treacher Kabesh.
pages cm. – (The feminist imagination : Europe and beyond)
Includes bibliographical references and index.
ISBN 978-1-4094-2238-9 (hardback) – ISBN 978-1-4724-1233-1 (ebook) – ISBN 978-
1-4724-1234-8 (epub) 1. Masculinity–Cross-cultural studies. 2. Masculinity–Developing
countries. 3. Masculinity–Western countries. I. Title.
HQ1090.K33 2013
155.3'32–dc23
2013005639

ISBN 9781409422389 (hbk)

ISBN 9781472412331 (ebk-PDF)
ISBN 9781472412348 (ebk-ePUB)

III
I dedicate this book to Ahmed Kabesh and Amir Hawash
with love and gratitude.
This page has been left blank intentionally
 Contents

Acknowledgements   ix

1 In the Shadow of the Other   1

2 Landscapes of Masculinities   25

3 The Necessity of the Other   43

4 Visceral Anxiety: Inhabiting Fear   65

5 Insidious Humiliation: Invidious Shame   85

6 Precarious Power   103

7 Cutting Tails   119

8 Silences, Spectres and Shards   141

Afterword   159

Bibliography   163

Index   175
This page has been left blank intentionally
 Acknowledgements

I am fortunate to work at the School of Sociology and Social Policy that provides
a collegiate and supportive atmosphere and a sabbatical both of which have
enabled me to develop this monograph. I am grateful to Srila Roy for the initial
idea for this book and to Nick Stevenson for suggesting two of the novels that
I have used. I am very thankful to Alison Pilnick and the late and much missed
Bill Loach who read the manuscript and due to their generous encouragement
and engagement provided a much needed boost of confidence. I also thank Clare
Hemmings for reading the final chapter and for her exceptionally useful advice.
My thanks to Rebecca Swift and Alison Haigh who tolerate my inefficiencies and
numerous administrative queries with good humour and have stepped into help
on far too many occasions.
Paul Cowdell is a gift of a copy editor and I am grateful to him for his careful
reading of the manuscript. I thank Agnes Bezzina who pulled together the
references with careful attention. I also thank Neil Jordan at Ashgate for his help
and efficiency and especial thanks are due to Neil for suggesting such an evocative
image for the cover. Kathy Davis and Mary Evans are exemplary editors and I
cannot thank them enough for their careful editorial suggestions, enthusiasm and
gentle encouragement and faith in this project.
I owe a long-standing debt to the Editorial Collective of Feminist Review for
thoughtful dialogue and disagreements over many years and these debates have
influenced my thinking and analysis – I thank them all. For standing by me and
providing cups of tea, conversation, distraction, support, laughs and numerous acts
of friendship and kindness I thank: Alice Bloch, Annabell Bell-Boule, Christian
Karner, Clare Hemmings, Clemens Scheidegger, Graham Lee, Helen Crowley, Ian
Greenway, Jan Lees, Julia O’Connell Davidson, Lucy Sargisson, Mandy Roland-
Smith, Nick Stevenson, Pauline Henderson, Sally Alexander (to whom I owe a debt
which reaches back to my days as an undergraduate), Sally Weintrobe, Stephanie
Newell, Susannah Radstone, Thomas Herzog, Tracey Warren and Volker Scheid.
This page has been left blank intentionally
 Chapter 1
In the Shadow of the Other

In the Spectre of the Postcolonial

A number of years ago I was on a long train journey, sharing a table with three men
who were immersed in conversation. I was absorbed in my novel, which I quickly
finished, so with nothing to do I started to eavesdrop on their conversation, that
mainly focused on sport. Initially I was bored, but something about the quality
of the conversation began to interest me and I listened more intently. I suddenly
recognised the variety and intensity of feelings being articulated by these men,
ranging from pleasure to hurt, anger to jealousy, betrayal to despair.
Postcolonial Masculinities: Emotions, Histories and Ethics started on that train
journey. It has had a long gestation since I first pondered the matter of masculinity
and emotion and my perceptions, feelings and thoughts changed thanks to my
shameless eavesdropping. It was through listening to these men (who I do not know
but I thank them nonetheless) that my previous thinking began to shift as I realised
the depth and sincerity of the emotions that they expressed. Before this incident
I had gone along unthinkingly with the commonplace assumptions that men are
rational, out-of-touch with their feelings and shy away from expressing affect. At the
beginning of my eavesdropping I was caught in the banal and dismissive views that
all men talk about is sport and while it is true that sport (specifically football) was
the focus of their discussion I began to recognise that it is through sport that so much
more is expressed. I then began to reflect on men that I know (family and friends)
and started to understand the various modes of expression that men use to express
themselves, engage with others and make themselves known and recognised.
This monograph is my engagement and attempt (at times struggle) to listen
differently and understand men anew in relation to emotions. If that was not
enough, my engagement has widened to thinking through Egyptian and British
masculinities and exploring what may be their distinctive and shared characteristics.
I am working across a web of interconnected themes – masculine subjectivity,
emotion and narrative, socio-political events – that at times coincide, and at
other times pull in different directions. Postcolonial Masculinities focuses on
exploring emotions and (I have to acknowledge) negative emotions. It elucidates
some beliefs and fantasies that men hold about each other and the complexity of
men’s relations to other men and to women, and it attempts to illuminate a few
internalised socio-cultural narratives and representations.
This book attempts to bring various shadows – emotions, fantasies, other
human beings, society, history – into relief. It is an attempt at understanding a few,
crucial, psychosocial themes relating to postcolonial masculinities. Interspersed
2 Postcolonial Masculinities

with these more abstract theoretical concerns is my attempt to understand those

men who are important to me – my father, stepfather, husband, brothers (half- and
step-), cousins and friends. These men are both Egyptian and English. My own
geo-emotional-historical-cultural location is Egyptian and English: my father was
an Egyptian Muslim, as is my husband, and my mother and stepfather were English
and Christian. Emotionally and politically I am concerned with developing a more
adequate theoretical understanding of the shared diversities and similarities of
these two seemingly different societies and cultures.
Shadows, haunting, mimicry, repetition despite the desperate attempts to
make something anew, loss and absence, grief, aggression, the drive to power,
vexed emotions and loaded beliefs are the stuff of this book and drive it, albeit
in jagged ways. I rely totally on a psychosocial framework with an emphasis on
psychoanalysis, as no other conceptual framework enables me to make sense of this
particular web of socio-cultural-emotional complexes.1 I rely on psychoanalysis,
moreover, because it offers a means of understanding the irrational and what
cannot easily be made sense of, the uncertain pushes and pulls that constitute so
much of human beings, our human relationships and social life. Psychoanalysis,
as is well known, does not deliver certainty, but rather explores the elusive and
precarious aspects of subjectivity; as I am attempting to understand subjectivity
this cannot, indeed should not, be pinned down and made concrete. I do not want,
however, to make a virtue out of uncertainty, as if the use of words such as fluidity,
complexity and nuanced permits us to write or speak anything that comes to mind.
There remains continually the relentless, concrete and problematic issue of the
societies and political spheres we all inhabit, and there is no easy analysis which
we can mobilise at will. This echoes a theme in the work of Avery Gordon (1997)
which describes partly the affective realm and partly what eludes understanding.
A strength of the psychosocial studies framework is its emphasis on history as
that which endures and resonates with tolerance and sufferance. We cannot make
sense of events without understanding the place of history and the impact of the
past, which bear down on the present and involve unyielding repetition despite our
best – perhaps our finest – intentions. Colonialism endures and cannot be safely
located in the past: as Carby argues, in this ‘contemporary age of imperial ventures
and colonial violence and exploitation, the “post” is increasingly redundant, if
not blatantly anachronistic’ (Carby 2007: 216). The contemporary troublesome
political context, the current invasions and the exploitations and abuses of civil
liberties require us to think through precisely what we mean by postcolonial. As
Hazel Carby argues, while the term postcolonial ‘suggests an historical break
or transition, actually much of what postcolonial theory seeks to understand is
either the residue of colonial and imperial history or evidence of its late modern
incarnation’ (Carby 2007: 215).

1 For a sustained discussion of the importance of the psychosocial framework see

Frosh: Psychoanalysis Outside the Clinic (2010) and the Work of the Midlands Psychology
Group which is easily accessible on the web.
 In the Shadow of the Other 3

Reference to 11 September 2001 cannot be avoided, as it was apparently the

event that changed the world. While I would wish to resist such emotively laden
language, this event has nonetheless had a powerful impact on representations,
discourses, imaginings of and feelings towards those who are or are perceived as
the Muslim/Arab other. Those of us identifying with the secular and the left in the
Middle East (and they are not necessarily the same) are caught and cornered, for
none of us wants to live under either the conservative regimes of the ‘West’ or those
of Al-Qaeda and, specifically in Egypt, the Muslim Brotherhood or the Salafeen
(the ultra-Conservative political party). I have been and remain exhausted both
with Western imperialism and its self-righteous discourses and with the continual
resort to blaming Western imperialism for all that is corrupt in the Middle East.
Weariness aside, the relentless media portrayal that people of colour are at best
problematic and at worst people to be feared has to be of profound concern.
This is a snapshot of one day of news in early November 2010: the news was
dominated by a failed terrorist attack and the British government’s responses, mid-
term American election, with much time given over to the American political party:
The Tea Party, and a wedding that took place in the Maldives at which the officiator
apparently did not speak the wedding vows but rather uttered offensive language.
This story was represented as proof that you cannot trust a foreigner, and as if
somehow weddings in Europe never go adrift or the staff involved are never bored.
Worryingly, Margaret Thatcher was voted as the role model by and for women.
These categories – the West, Islam, the Arab Region and America – are terms
that obfuscate more than they reveal. As Diane Robinson-Dunn points out

Despite the underlying unity and stability implied by the terms English, British
or Muslim, they were used to describe people with diverse interests, perspectives
and concerns, as well as multiple ways of identifying themselves. The instability
of the terms is used to define identity as well as the continually fluctuating nature
of the imperial cultural system which belies the concrete material realities
which often resulted from these ideas, as well as the obstacles and limitations
experienced by individuals operating in this system. (2006: 4)

While Robinson-Dunn locates this in the past I would argue that matters of
representation and identity, and their various obstacles, persist into the present.
There is a theoretical and political difficulty centring on how to elucidate these
competing discourses that operate so powerfully. Moreover, there is a further
layer of complexity which focuses attention on understanding the specificities of
cultures without over-emphasising differences or similarities.
These precarious understandings exist within unequal power and material
relationships. It is all too easy to represent Egypt as an inferior culture to the
supposed superiority of England and to behave as if these two societies existed
without reference to each other. I am insisting that there is a process of entanglement
between the West and the Rest, which belies the dichotomies that both assert.
Representations of the Orientalised other and the Occidentalised subject are
4 Postcolonial Masculinities

frequently stereotypical and fix identities as secure and straightforward. The

narratives and representations of masculine identity that circulate deny complex
identities and force binary positions of victim/victimisers and oppressors/
oppressed. These representations have limited explanatory power as they do not
engage with the rich nuances of human life, everyday living and socio-political
complexity. Both political and social systems in the UK and Egypt are at risk of
being close to a ‘narcissism of self-bewitchment’, to use a poignant phrase of
Freud, in which there is little attempt to think about or respond to the other without
making the other into an objectified being.
This is an ethical and political matter which hinges on matters of recognition of
the centrality of other human beings to subjectivity. Psychoanalytic understandings
insist that all human beings, whatever our diverse heritages, live under the shadow
of the other. The other human being is crucial for our development from infancy
to adulthood, and the other human being is central to our sense of self. This
echoes Adriana Cavarero’s assertion (2000) that we are utterly dependent on the
other for life itself.2 The relationship with the other brings joy, pleasure, love and
sustenance, and provokes envy, fury, disappointment, hurt and betrayal. In short,
as Judith Butler (2004) asserts, we are done and undone by the other.
This emphasis on the irreducibility of the other has been taken up by various
intellectuals (Frosh 2002a, Eng and Kazanjian 2003, Ahmed 2004, Butler 2004)
to think through such diverse but interlinked issues as loss and melancholia, an
ethics based on recognition of the diversity of socio-political relationships and
analysis of the inter-relationships between people, and the vexed complex of
emotion and imaginings evoked. In his committed essay Stephen Frosh (2002a)
explores the crucial importance of the other human being on subjectivity and
on the troublesome socio-political context that we inhabit and internalise.
Frosh, drawing on the work of Jean Laplanche and Judith Butler, elucidates the
irreducible and alien otherness at the heart of subjectivity. This intricate otherness
consists of the unconscious, emotions, fantasies and other human beings: this
complex is powerfully omnipresent, and continually works within and through us,
acting on our feelings and imaginings towards others. Awareness of the existence
of the other inside us and of how this ‘dominates our existence is too painful, too
terrifying, to be maintained’ (Frosh 2002a: 396). While we spend most of our
time fending off this awareness and defensively sloughing off our dependencies
and obligations, we nevertheless have an ethical responsibility to acknowledge
the contempt, hatred, disappointment, envy and rage that frequently dominate our
relationships with others.
I am concerned with issues of recognition and identification, and with how we
can reach across to one another in ethical relatedness with understanding, if not

2 In Relating Narratives: Storytelling and Selfhood (2000) Cavarero, working from a

philosophical perspective and drawing on the work of Hannah Arendt, provides a sustained
discussion of how the self cannot come into being unless it is in the presence of another
human being.
 In the Shadow of the Other 5

with enjoyment. This is not to wipe out the difficulties of the persistent problem
of how we relate to the ‘fact of the other’s independent consciousness, a mind
that is fundamentally like our own but unfathomably different and outside our
control’ (Benjamin 1998: xii). Our capacity for misrecognition can, and frequently
does, ‘further impede our recognition of others, to bridge or obfuscate differences
between us’ (Benjamin 1998: xiii). At this current political conjuncture there
seems to be little recognition, understanding or identification. There is much talk
of the enemy, of threats from within and outside (mainly Muslim young men), and
of the continual danger of terrorism. The discourse of a ‘clash of civilisation’ is
implicit and yet powerful. Apparently no talk can take place. Only aggression and
defence will do. I want to adhere to Erlich’s plea that ‘it is probably as creative an
act as we may ever be able to perform, to be able to regard an enemy as part of us
and yet as existing separately and in his or her own right’ (1997: 125). As Erlich
(1997) puts it, our feelings and fantasies of the person who is deemed as other
can be marked by feelings of hatred and rivalry that can exist alongside positive
feelings of love, admiration, and the wish to identify and emulate.
There are different talks and a colony of difference between talk that reaches
across and talk that distances. Similarly, different motivations are at work
between what seeks to understand and to be changed by an encounter and what
searches for opportunities to dominate and subjugate. Recognition, identification
and knowledge are demanding, since to engage in that endeavour requires that
we pay attention to our intransigent fantasies, stubborn feelings, heartfelt beliefs
and those thoughts that flit across the mind that are seemingly innocuous but
problematic in their capacity to alienate and entrench the self and others in well-
worn tropes and empty representations.
The demand for ethical relatedness, which is taken up more closely in Chapter
8, calls upon us to draw on a different notion of the person who is other and who
is so often represented and positioned as the scapegoat. We should acknowledge
some historical lessons, for the scapegoat has changed meaning over time.
Eagleton explores how the scapegoat historically was a sacred thing, as

The scapegoat is both holy and cursed, since the more polluted it becomes by
absorbing the city’s impurities, the more redemption it brings. The redemptive
victim is the one who takes a general hurt into its own body, and in doing so
transforms it into something rich and rare. (2005: 131)

From a different angle Marina Warner explores the peculiarly modern phenomenon
of treating the other as different and as a threat. She explores how the new and the
strange did not always shock, for ‘they can lure, they can delight. The Other in
history has exercised a huge power of attraction, not repulsion’, and recognising
that there are different and enjoyable ways of living with otherness ‘can then stretch
and deepen the language of pleasure’ (2002: 20). In short, and optimistically, the
discourses that surround us at present are neither the only ones available nor are
they inescapable. There are, however, different investments at work; as the social
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