Nurturing Masculinities: Men, Food and Family in Contemporary Egypt. Nefissa Naguib. University of Texas Press. 2015.
Katharina Graf (SOAS, University of London)
Nefissa Naguib’s book ‘Nurturing Masculinities’ is based on rare ethnographic research that focused on men’s food provisioning in Cairo. Naguib argues that exploring how men connect to their families, their communities and their nation through food preparation and consumption offers a new perspective on what it means to be an Arab man in urban Egypt and the Middle East and North Africa in the face of uncertainty. She introduces her research through multisensory stories of traditional foodways mingled with contemporary concerns about rising food prices and changing ways of life across socioeconomic classes.
In Chapter 1, she conceptualises her argument by focusing explicitly on men’s lived experiences of everyday life to challenge the often distorted views of Arab men as “sullen, affectionless, and sunk in relational poverty” (p. 30). She has followed many of these men over several decades of fieldwork in the region and, based on field notes and interviews, narrates how food provisioning is an especially important way for men to care, build relationships and express their notions of masculinity.
In Chapter 2, Naguib relates the experiences of a few food activists belonging to the Youth Branch of the Muslim Brotherhood to the current economic crisis in Egypt and illustrates how religious beliefs and pragmatism are deeply entwined in the attempt to mobilize “against food injustice and for food sovereignty” (p. 60).
In Chapter 3, Naguib shows how food preparation and consumption, particularly of bread, link and evoke these men’s ambiguous notions of the past, the present and the future. She draws a complex picture of men’s experiences of everyday life in a highly uncertain contemporary Cairo and argues that men are, just like women, contributing to the reproduction of knowledge and practices.
In Chapter 4, she brings her main points together by focusing on the notion of “ibn al-balad”, an ethos of manliness and congeniality, whereby through food preparation and consumption men can be men in the “struggle to overcome economic constraints in defense of culture and tradition, religion, and hope” (p. 97).
INTERVIEW
Katharina Graf (KG): Your book does an excellent job at challenging stereotypes and unsettling expectations of the ‘Arab man’ as marked by patriarchy alone. It does not draw generalised conclusions, but throughout focuses on men’s lived experiences of everyday life in contemporary Cairo through the lens of food provisioning for their families. According to you, what is the main point of the book? What do you want the reader to take away from it?
Nefissa Naguib (NN): My editor asked me to write a book that my grandmother and that students would read. I want the reader to take away an account of the domesticity of men; the public and the private sphere of women is really important in the regional literature, but I think the region has moved on and we have to move on with it. Men are no longer just ‘the public’ and perhaps they never were just ‘the public’. In this book, I want to bring men into what Janet Carsten (1997) has called the “hearth” and make them also domestic. Through food, they speak a domestic language; or rather, their language becomes domestic – an everyday language. In the past, we have linked everyday anthropology in the Middle East and North Africa to women and this was very important – my earlier research on women and food is emblematic of this (e.g. Naguib 2009a, 2009b). If we look at what men are doing, especially in the domain of food – through their everyday language of food – I hope the reader gets some insight into their everyday realities, too.
KG: My first set of questions relates to economic and social change in Cairo. Many of these men speak of uncertainty and the change relating to food, such as the rising price of food, especially bread, and the growth of food borne health risks, which you argue is deeply linked to being an Egyptian man, “ibn al-balad”, and is to some extent based on their role as food providers. Although these are particular stories of particular men and their “reflexive engagement with their own lives” (p. 14), including young food activists of the Muslim Brotherhood, what do you think can be deduced from their lived experiences? What is the broader context of social transformation? For instance, how do gender relations change and how does this affect men’s role as provider?
NN: It would be nice and easy to say, ‘The women do this and the man do that’. But, you see, they don’t. Couples now shop together, they do the major grocery shopping with their car once a week. If they both work and it’s a stressful day, they also eat out and grab something on their way home. If a couple can afford a housekeeper, that person will shop. Before, it used to be the men who shopped: he goes to the butcher and buys the bread; he knows best. Women did go to the market, mainly buying vegetables, and they bargained. Now, they do shop for most foods, but it is still amazingly expected that the man provides food.
KG: You write about the “confused role” (p. 40) of men, how is this connected to economic uncertainty and the 2011 revolutions?
NN: This is understudied, we need more research on how the current economy in Egypt affects family life and, concretely, men’s ability to feed the family. But no one talks about this. In the Middle East and North Africa hunger is a taboo. Another problem related to food is stunted growth, Egypt has one of the highest percentages of stunting and obesity. Yet, that too, is not talked about in the country.
KG: In that context, how do you think that urban Egyptian families might change in the future?
NN: The revolution in 2011 did not meet people’s dreams and expectations. But people did go to the streets and you saw that something was happening that it’s worth paying attention to and that has brought to the surface that people are discontent and worried. There is widespread anxiety, which comes into family life: ‘How are we going to manage?’ At the same time, there is anticipation and aspiration among people and that is equally interesting. But I don’t know how families will manage in the future. Right now, the economy is suffering, also impacting on the middle classes, and people cannot afford what is expected of their class. It is necessary now that the wife works. A woman has to provide, too, because unemployment and distress is very high. There is a high amount of insecurity about what lies in the future.
KG: According to your book, this distress and uncertainty seem to attack exactly what is important to these men and their notion of ibn al-balad: generosity and caregiving through providing food for their families.
NN: Yes! Nevertheless, people want to be generous, especially young couples. Yet, even if they aspire to, they cannot have the same life as their parents. They have more stressful lives.
KG: This is comparable to my generation in Europe. As a young family, we cannot afford not to work, both partners. Whereas in my parents’ generation, simply speaking, the men provided whilst the women prepared food.
NN: Family life in Egypt, and the Middle East and North Africa more generally, looks different now and we have to address how it looks like, even if doesn’t match what we learnt in history books. Perhaps it never looked like that anyway. People are stressed, but in the midst of that and what I also wanted to achieve with the book is to show the sweetness of life.
KG: This makes the book so marvellous, it is human and poetic. It shows the everyday feelings and concerns of real people. At the same time, not knowing Egypt very well, I would have liked more demographical and historical information. In urban Morocco where I work, for instance, the lifecycle has shifted, couples marry later and have fewer children and this affects family life and food preparation.
NN: When their children were born, the people I worked with wanted them to learn how to eat properly. It was mostly the women who wanted their children to eat well and the men like to spoil their children with food. But in a financial crisis this becomes problematic. They couldn’t give their children what they had in their childhood. When they both work and they come home in the evening, they have to feed ready-made or take-away food.
KG: Let me move on to my second and last set of questions relating to the relevance of knowledge and food quality. You describe well how men are expected to be generous and thus ignore the cost of food as a sign of their affection, whereas women are expected to be thrifty and bargain for the best prices and qualities. How would you describe men’s knowledge in shopping for food?
NN: Men like to say ‘It doesn’t matter’. But what they know is another matter. They know exactly which cuts of meat are the best and how to buy vegetables. They say, ‘Madame shops food’, but they don’t want their wives to grocery shop. Ideally their wives are at home, like in the soaps on television: he comes home and she has prepared food. Men love to talk about their knowledge of shopping – how to pat a melon to know whether it is good – and they know the season of foods.
KG: Do men strategize when they buy food?
NN: Quantity is important. Even though they say they don’t care about what they pay, they do. What I would have liked to bring forth a little better in the book is that men would have liked to do as their fathers did, not to have to care about prices. But they do care about prices and even don’t buy an item because of that. And it’s just wrong. People gossip about it. It is contradictory, they tell you they don’t care, but they do. The price of food is so much part of a conversation. The conversation is the price of food. But why aren’t we writing more about this?!
KG: Is this a new anxiety with food prices that came along with the Arab spring?
NN: In Tahrir Square, people had slogans about the price of food, they had helmets made of bread and they held bread in their hands when they lifted their arms. Now again, something is going to happen, it’s boiling. The price of food has risen again; I don’t even know anymore by how much. But they are also concerned that the food doesn’t taste good. Men talked a lot about especially how bread looks like and what it tastes like.
KG: Do they mean that the quality and taste of bread has deteriorated?
NN: Yes! They often said, ‘This is not bread!’
KG: This is very similar in Morocco: the price of food matters, but the quality matters just as much to ordinary people. This is the case especially for lunch, which in Marrakech is still the most important meal of the day. Has lunch changed in Cairo?
NN: In Cairo, too, bread has to be there and lunch is considered the main meal. But in practice this changes: when both men and women work they don’t come home for lunch. Ideally, in the past, they ate lunch together at home, it was the most important meal. And it is still in discourse, but in practice dinner has become more important. With life’s realities today, you eat in the car or you buy take-away food on your way home.
References
Carsten, J. (1997) The heat of the hearth: the process of kinship in a Malay fishing village. Clarendon Press, Oxford.
Naguib, N. (2009a) Food and foodways in the Middle East. Centre for Development Studies, University of Bergen, Bergen.
Naguib, N. (2009b) Tastes and fragrances from the Old World: memoirs by Egyptian Jewish women. Studies in Ethnicity and Nationalism 9 (1), 122-127.
located in my neighborhood in New Orleans, is a French bistro that has been in business since 2004. It is small and friendly, with good French food, a little bit fancy (they have tablecloths), but very much part of the neighborhood. It is a reliable place for locals seeking classic French dishes (they make a great coq au vin), not a tourist destination. I have eaten there many times, but I especially remember eating there soon after Hurricane Katrina. The Flaming Torch was one of the first restaurants in the neighborhood to reopen and although they were desperately short-staffed, their presence was deeply appreciated by those of us who had come back to the city, because they provided a much-needed place to reunite with neighbors around good food and wine.
The arsonist’s motives are unclear, but suspicions have been raised that this may have been a hate crime. Zohreh Khalegi, who started the restaurant with her late husband Hassan Khalegi, is an American citizen who immigrated decades ago from Iran. Although their origins were no secret, until recently there was very little in the restaurant that might have indicated the owners had any ties to Iran. In the last few years, the restaurant had begun to feature occasional special menus with Persian food. Certainly, for many people, this only made the restaurant more attractive, since there are not many other places to eat Persian food in the area. But the current American political context seems to have encouraged and given legitimacy to prejudice against people from countries like Iran (one of the countries subject to President Trump’s immigration ban). Could such prejudice have motivated someone to act against the restaurant? As far as I know, nobody has claimed responsibility for this act. But there have been threats and incidents of violence against immigrants and minorities all over the country since the presidential election. All of this is of grave concern and if the fire at the Flaming Torch is any indication, such things must be taken very seriously.
