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  • Sugar Street
  • Written by Naguib Mahfouz
  • Format: Trade Paperback | ISBN: 9780307947123
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Sugar Street

The Cairo Trilogy, Volume 3

Written by Naguib MahfouzAuthor Alerts:  Random House will alert you to new works by Naguib Mahfouz

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Synopsis|Excerpt

Synopsis

Sugar Street is the final novel in Nobel Prize-winner Naguib Mahfouz’s magnificent Cairo Trilogy, an epic family saga of colonial Egypt that is considered his masterwork.

The novels of the Cairo Trilogy trace three generations of the family of tyrannical patriarch al-Sayyid Ahmad Abd al-Jawad, who rules his household with a strict hand while living a secret life of self-indulgence. Sugar Street brings Mahfouz’s vivid tapestry of an evolving Egypt to a dramatic climax as the aging patriarch sees one grandson become a Communist, one a Muslim fundamentalist, and one the lover of a powerful politician. Filled with compelling drama, earthy humor, and remarkable insight, Mahfouz’s Cairo Trilogy is the achievement of a master storyteller.

Translated by William Maynard Hutchins and Angele Botros Samaan

Excerpt

1

Their heads were huddled around the brazier, and their hands were spread over its fire: Amina's thin and gaunt, Aisha's stiff, and Umm Hanafi's like the shell of a turtle. The beautiful pure-white ones were Na'ima's. The January cold was almost severe enough to freeze water at the edges of the sitting room, which had retained its time-honored appearance with its colored mats and the sofas distributed around the sides. The old lantern with its oil lamp had vanished, and hanging in its place was an electric light. The location had changed too, for the coffee hour had returned to the first floor. Indeed the entire upper story had moved downstairs to make life easier for the father, whose heart was no longer strong enough for him to climb to the top.

The family members had changed as well. Amina's body had withered, and her hair had turned white. Although barely sixty, she looked ten years older, and her transformation was nothing compared to Aisha's decline and disintegration. It was ironic or pathetic that the daughter's hair was still golden and her eyes blue, when her listless glance gave no hint of life and her pale complexion seemed the symptom of some disease. With a protruding bone structure and sunken eyes and cheeks, her face hardly appeared that of a thirty-four-year-old woman. Although the years had settled on Umm Hanafi, they did not seem to have marked her in any essential way, hardly diminishing her reserves of flesh and fat. Instead, they had accumulated on her skin and around her neck and mouth like crusts or earthy deposits. But her grave eyes glinted from participation in the family's silent sorrow.

Na'ima stood out in this group like a rose growing in a cemetery, for she had developed into a beautiful young woman of sixteen. Her head enveloped by a halo of golden hair and her face adorned by blue eyes, she was as lovely as her mother, Aisha, had been — or even more captivating — but as insubstantial as a shadow. Her eyes had a gentle, dreamy look suggesting purity, innocence and otherworldliness. She nestled against her mother's side, as though unwilling to be alone even for a moment.

Rubbing her hands together over the brazier, Umm Hanafi said, "The builders will finish the project this week after working for a year and a half. . . ."

Na'ima responded sarcastically, "A building for Uncle Bayumi the drinks vendor. . . ."

Aisha raised her eyes from the brazier to look at Umm Hanafi for a moment but made no comment. They had previously learned that the house once belonging to Mr. Muhammad Ridwan would be torn down to allow construction of a four-story building for Uncle Bayumi the drinks vendor. This project had stirred up many old memories about Maryam and her divorce from Yasin — what had become of Maryam? — and about Maryam's gained possession of the house half by inheritance and half by purchase. Back then life had been worth living, and hearts had been carefree.

Umm Hanafi continued: "The most beautiful part of it, my lady, is Uncle Bayumi's new place for soft drinks, ice cream, and sweets. It has lots of mirrors and electric lights, with a radio playing day and night. I feel sorry for Hasanayn the barber, Darwish the beam seller, al-Fuli the milkman, and Abu Sari' with his snack shop. They have to look out of their dilapidated premises at the store and apartments of their former comrade."

Pull her shawl tighter around her shoulder, Amina said, "Glory to God who gives blessings. . . ."

With her arms around her mother's neck, Na'ima commented, "The building blocks off our roof on that side. Once it's inhabited, how can we spend any time up there?"

Amina could not ignore the question raised by her beautiful granddaughter, if only out of concern for Aisha. She answered, "Pay no attention to the tenants. Do as you like."

She glanced at Aisha to see what impression her gracious reply had made. She was so afraid for her daughter that she was almost frightened of her. But Aisha was busy looking at herself in the mirror above the dresser between her room and her father's. She had not abandoned the custom of examining her reflection, even though it had become a meaningless exercise. With the passing days her face's withered appearance had ceased to alarm her. Whenever a voice inside asked, "Where is the old Aisha?" she would answer indifferently, "And where are her sons, Muhammad and Uthman, and her husband, Khalil?"

Observing this, Amina was saddened, and her gloom quickly affected Umm Hanafi, who was so much a part of the family that their worries were hers.

Na'ima rose and went to the radio, which stood between the doors to the parlor and the dining room. Turning it on, she said, It's time for the records, Mama."

Aisha lit a cigarette and inhaled deeply. Amina stared at the smoke, which spread out in a thin cloud over the brazier. A voice on the radio sang, "Companions from the good old days, how I wish you would return."

Na'ima resumed her seat, tucking the robe around her. Like her mother, she loved singing. She listened carefully so she could memorize the song and sing it in her pleasing voice. This interest was not dampened by the religious feelings that dominated her entire emotional life. She prayed conscientiously and had fasted during the month of Ramadan since the age of ten. She frequently dreamed of the mysteries of the spiritual realm and welcomed with limitless delight her grandmother's invitation to visit the mosque of al-Husayn. All the same she had never weaned herself from a love of singing. She sang whenever she was alone, in her room or in the bath.

Aisha approved of everything her one remaining child did, for Na'ima was the only bright hope on otherwise gloomy horizons. As pleased by her daughter's piety as by her voice, Aisha even loved and encouraged the girl's excessive attachment to her, not tolerating any comment on it. In fact, she had no patience for any kind of criticism, no matter how trivial or well-intentioned. Her only occupations at home were sitting, drinking coffee, and smoking. Whenever her mother invited her to help with the housework, not from a need for assistance but to distract Aisha from her thoughts, she was annoyed and uttered her famous phrase: "Oh, leave me alone." She would not let Na'ima lift a finger to help with the work either, since she feared the least exertion from her daughter. If she could have performed the prayer ritual for Na'ima, she would have, to spare her the effort.

Amina frequently chided Aisha about this, telling her that Na'ima was almost old enough to marry and needed to learn the duties of a housewife. Aisha always responded angrily, "Don't you see she's like a specter? My daughter can't bear any exertion. Leave her alone. She's my sole hope in the world."

Then, heartbroken, Amina would abandon the conversation. Gazing sadly at Aisha, she saw the personification of shattered hopes. When she looked at this unhappy face, which seemed to have lost all its vitality, Amina's soul was overcome by sorrow. Apprehensive about distressing her daughter, she had learned to greet Aisha's rude answers and harsh comments with affectionate forbearance.

The voice kept on singing, "Companions from the good old days," while Aisha smoked and listened to the song. She had been fond of singing once, and sorrow and despair had not killed her taste for it. Perhaps they had even enhanced it, since so many of the lyrics were plaintive and melancholy. Of course nothing could ever bring back her companions of the good old days. She wondered at times if that past had been a reality or a dream, a figment of her imagination. Where was that happy home? Where was her fine husband? Where were Uthman and Muhammad? Did only eight years separate her from the past?

Amina rarely liked these songs. The prime attraction of the radio for her was that it allowed her to hear recitations from the holy Qur'an and the news. The sad themes of the songs worried her. She was concerned about their effect on her daughter and remarked to Umm Hanafi one day, "Don't they sound like funeral laments to you?"

She could not stop thinking about Aisha and almost forgot the trouble she was having with high blood pressure. Visits to al-Husayn and to the other saints in their shrines were the only relief she found. Thanks to al-Sayyid Ahmad, who no longer restricted her movements, she was allowed to hurry off to God's sanctuaries whenever she felt the need. Amina herself was no longer the same woman she had once been. Grief and ill health had changed her considerably. With the passing years she had lost her amazing diligence and her extraordinary capacity for tidying up, cleaning, and running her home. Except for service to al-Sayyid Ahmad and Kamal, she paid little attention to the house. Satisfied to supervise, she had turned over the oven room and the pantry to Umm Hanafi and was remiss even in this supervision. Her confidence in their servant was boundless, for Umm Hanafi was part of the household. A lifelong companion, she had shared Amina's good and bad times and had been absorbed into the family, so that she identified with all their joys and sorrows.

They were silent for a time, as though the song had distracted them. Then Na'ima said, "I saw my friend Salma in the street today. She was in grade school with me. Next year she's going to sit for the baccalaureate examination."

Aisha commented with annoyance, "If only your grandfather had let you stay in school, you would have surpassed her. But he refused!"

The protest implied by Aisha's final phrase did not escape her mother, who said, "Her grandfather has ideas, which he won't abandon. Would you have wanted her to pursue her studies, despite the effort involved, when she's a delicate darling who can't stand fatigue?"

Aisha shook her head without speaking, but Na'ima said with regret, "I wish I had finished my education. All the girls study today, just like boys."

Umm Hanafi observed scornfully, "They study because they can't find a bridegroom. But a beauty like you . . ."

Amina nodded her head in agreement and said, "You're educated, young lady. You have the grade school certificate. Since you won't need to find a job, what more than that would you want? Let's pray that God will strengthen you, clothe your captivating beauty with health, and put some meat and fat on your bones."

Aisha retorted sharply, "I want her to be healthy, not fat. Obesity's a defect, especially in girls. Her mother was the outstanding beauty of her day, and she wasn't fat."

Smiling, Amina said gently, "It's true, Na'ima, your mother was the most beautiful girl of her day."

Aisha sighed and said, "And then she became the cautionary tale of her day."

Umm Hanafi murmured, "May our Lord bring you happiness with Na'ima."

Patting the girl affectionately on the back, Amina said, "Amen, Lord of the universe."

They fell silent again as they listened to a new voice sing, "I want to see you every day."

Then the door of the house opened and close. Umm Hanafi said, "My master." She rose and rushed out of the room to turn on the stairway light.

They soon heard the customary taps of his walking stick. When he appeared at the entrance of to the sitting room, they all stood up politely. Breathing heavily, he gazed at them a moment before saying, "Good evening."

They replied in unison, "Good evening to you."

Amina went to his room to put on the light, and he trailed after her, exuding an aura of dignified old age.

He sat down to regain his breath. It was only nine o'clock. He was dressed as elegantly as ever. His broadcloth cloak, striped silk caftan, and silk scarf were of the same type as before, but the white in his hair, his gray mustache, his slender, "deserted body", and his early return were all symptomatic of a new era. Another novel development was the bowl of yogurt and the orange prepared for his supper. He had to avoid alcohol, the appetizers he ate when drinking, red meat, and eggs. Still, the sparkle in his wide blue eyes indicated that his desire for life had not flagged.

He proceeded to remove his clothes with Amina's assistance as usual. Then he put on a wool night shirt, wrapped up in a robe, donned a skullcap, and sat down cross-legged on the sofa. Amina served him supper on a tray, and he ate without enthusiasm. Afterward she gave him a glass half filled with water, to which he added six drops from a bottle of medicine. He got it down with a frowning expression of disgust. Then he mumbled, "Thanks to God, Lord of the universe."

His doctor had frequently told him that the medicine was a temporary measure but that this new diet would be permanent. The physician had often cautioned him against being reckless or neglectful, for his high blood pressure had become severe, affecting his heart. Experience had taught al-Sayyid Ahmad to heed these instructions, because he had suffered whenever he had ignored them. Every time he had exceeded the limits, he had paid the price. He had finally been forced to give in, eating or drinking only what he was supposed to and coming home by nine. His heart had not given up hope that, by whatever means, he would regain his health and enjoy a pleasant, quiet existence, even though his past life had disappeared forever.
Naguib Mahfouz

About Naguib Mahfouz

Naguib Mahfouz - Sugar Street

Photo © Barry Iverson

Naguib Mahfouz was born in Cairo in 1911 and began writing when he was seventeen. A student of philosophy and an avid reader, his works range from reimaginings of ancient myths to subtle commentaries on contemporary Egyptian politics and culture. Over a career that lasted more than five decades, he wrote 33 novels, 13 short story anthologies, numerous plays, and 30 screenplays. Of his many works, most famous is The Cairo Trilogy, consisting of Palace Walk (1956), Palace of Desire (1957), and Sugar Street (1957), which focuses on a Cairo family through three generations, from 1917 until 1952. In 1988, he became the first writer in Arabic to be awarded the Nobel Prize in Literature. He died in August 2006.

Praise

Praise

“A masterful kaleidoscope of emotions, ideas, and perspective. Mahfouz has captured a family and its homeland at one gloriously varied moment in a cycle.” —Newsday

“Mahfouz’s characters blaze with intensity, his Egypt pulsates with unresolved tension.” —The Atlanta Constitution

“A resonant tour de force, a superbly written novel. One of the most enjoyable books of recent memory.” —St. Louis Post-Dispatch
 
“Mahfouz presents us with a different concept of the world and makes it real. His genius is not just that he shows us Egyptian colonial society in all its complexity; it is that he makes us look through the vision of his vivid characters and see people and ideas that no longer seem so alien.” —Philadelphia Inquirer
Reader's Guide|About the Book|Author Biography|Discussion Questions|Suggestions

About the Book

The questions and other material below are intended to enhance your group’s conversation about Nobel Prize winner Naguib Mahfouz’s Cairo Trilogy.  The general questions that follow provide topics for further discussion of the trilogy as a whole.

About the Guide

Historical Context

The British occupation of Egypt centered on the Suez Canal, which had been completed in 1869.  Beginning in 1882, they held the country loosely with a standing army and a cohort of civil servants, and though they repeatedly promised independence, they declared Egypt a protectorate in 1914.  Even after their victory in World War I, the British refused to give up their role in Egypt.  Rising Egyptian nationalism came to a head during the demonstrations of 1919, during which some eight hundred Egyptians were killed.  In 1919 the leader of the Wafd party, S’ad Zaghlul, put together a delegation to present a declaration of Egyptian independence to the government in London.  They also planned to present their case to world leaders at the Paris peace conference.  Instead of being allowed to go abroad, Zaghlul and others were taken into exile in Malta.  When this failed to quell the nationalist fervor, Zaghlul was freed.  Efforts by Zaghlul and Ali Pasha to win an independent Egypt finally succeeded in 1922, but Britain maintained control of the Suez Canal zone and much of the administration of the country.  The Wafd nationalist party retained wide popular support, in part because of King Fuad’s collusion with British power.  Fuad’s son and successor Farouk signed the unpopular Anglo-Egyptian treaty in 1936, provoking student demonstrations once again.  Support for the Wafd party began to collapse when it became clear that they had not been effective in ridding Egypt of the British.  The Muslim Brotherhood, an Islamist party that rose in 1928, became a political presence with its wide-reaching social and charitable work and its slogan, “Islam is the solution.”  In 1952 another revolution occurred.  Led by Gamal Nasser and Muhammad Naguib, it was aimed at overthrowing King Farouk and the constitutional monarchy, and establishing Egypt as a republic purged of foreign influence.

About the Author

Naguib Mahfouz was born in Cairo in 1911 and began writing when he was seventeen. As a boy, he witnessed the violent confrontations between British and Egyptians demanding independence in the popular uprising of 1919.  A student of philosophy and an avid reader, he produced works ranging from reimaginings of ancient myths to subtle commentaries on contemporary Egyptian politics and culture.  Over a career that lasted more than five decades, he wrote 33 novels, 13 short story anthologies, numerous plays, and 30 screenplays.  His most famous work is The Cairo Trilogy, consisting of Palace Walk (1956), Palace of Desire (1957), and Sugar Street (1957), which focuses on a Cairo family through three generations, from 1917 until 1944.  In 1988, he won the Nobel Prize in Literature, the first writer in the Arabic language to do so.  He died in August 2006.

Discussion Guides

1. Questions on the Cairo Trilogy (including Palace of Desire and Palace Walk)

1. The trilogy dramatizes the human quest for a sustaining belief—mainly through Kamal, but also through Khadija’s sons Abd and Ahmad al-Munim.  Kamal is in search of his own truth, and he struggles to break from the religious orthodoxy of his upbringing and to attain a more modern and Western intellectual life. Are any belief systems found to be sustaining for the characters in the trilogy?  Does Kamal eventually arrive at a satisfying intellectual, spiritual, or political position?
 
2.  In Palace of Desire, Kamal is obsessed with the worldly French-educated Aïda.  In a moment of illumination, he realizes that his father has created the model for his own masochism in love.  He speaks in his mind to his father: "Do you know what other consequences there were to loving you despite your tyranny? I loved another tyrant who was unfair to me for a long time, both to my face and behind my back. She oppressed me without ever loving me. In spite of all that, I worshipped her from the depths of my heart and still do. You’re as responsible for my love and torment as anyone else. In any case, Father, you're the one who made it easy for me to accept oppression through your continual tyranny."  In what other ways have the sons, daughters, and wife of ASA been warped by their relationship with Al-Sayyid Ahmad?
 
3. In the final chapter of Palace of Desire, while the husband and sons of Aisha are near death from typhoid, Yasin’s wife, Zanuba, goes into labor, and the newspaper announces the death of the political leader Saad Zaghlul.   What is Mahfouz expressing, in the trilogy, about his understanding of time, change and heredity?
 
4. Mahfouz’s women are very strong, whereas the men tend to be childish, self-indulgent, and relatively weak.  Compare the characters of Al-Sayyid Ahmad and his wife Amina, for example.  What does this contrast suggest about the family structure Mahfouz portrays?  How do cultural and familial assumptions about women and sexuality influence the romantic lives of Yasin and Jamal?  How do they think about and express their desires, and what, if anything do they have in common with their father in this regard?
 
5. Mahfouz was aligned with the first wave of support for the Wafd party, represented by Fahmy in Palace Walk.  He said, “Maybe my generation of intellectuals was the last one that really believed in democracy. . . . I was proud of our 1919 revolution and proud to be a Wafdist.  But the top priority of the revolution was not democracy; it was to get rid of foreign rule.  Egypt was the first country in our century to rise up against European occupation.  The people, led by the Wafd, ended the protectorate but failed to gain real independence, and, in any case, the Wafd did not know how to govern in a democracy.  Democracy is not deeply rooted in our culture.  Egyptians would make sacrifices for independence, but they did not value democracy, and so, step by step, our system fell apart. . . .  I believe that the blame really belongs to Britain’s colonialism and Egypt’s kings.  But, whoever was responsible, most Egyptians had concluded by the start of World War II that democracy offered nothing—not social justice, not freedom, not even full independence.  They laughed at democracy” (quoted in Weaver, 40).  How might Mahfouz have felt had he lived to see the wave of protests that took place in 2011, as well as the trial of Hosni Mubarak?


(For a complete list of available reading group guides, and to sign up for the Reading Group Center enewsletter, visit www.readinggroupcenter.com)

Suggested Readings

Alaa al-Aswany, The Yacoubian Building; Rasheed el-Enany, Naguib Mahfouz: The Pursuit of Meaning; Yusuf Idris, The Cheapest Nights; Elias Khoury, White Masks; Abdul Rahman Munif, The Trench; Max Rodenbeck, Cairo: The City Victorious; Edward Said, “The Cruelty of Memory,” The New York Review of Books (November 30, 2000); Mary Anne Weaver, “Man of Gamaliya,” The New Yorker (July 2, 1990).

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