We have none of all this — we become used to this hard life, in fact we like it, but we ask no one to subject himself to the difficulties of our life" P. Also the tree helps people out with the bug bites when they get difficult to handle May 24, at 5: Either you let me die or you restore me to life; I shall not leave here until one of these two things happens.
Tayeb Salih seeks to represent this climaxed opposition between what is considered as materialist and what is spiritual or moral through the scenario of the tree cutting and replacing by other developmental projects as well as proposing a timing that severely contrasts to the locals traditional activities.
In The doum tree of Wad Hamid, the reader is transported to the fictional Sudanese village of Wad Hamid, a place so stricken with horse flies that outsiders rarely if ever last more than a day before fleeing to from whence they came.
It also represent a connection between the new generation and old generation. This position of Salih even serves to show his admiration for those local people, symbols of piety and virtual steadiness, a tendency that clearly radiates throughout his stories and stands in utmost contrast to the refrained- from and indigested institutionalized religiousness which Salih scrutinizes in many of his stories.
Although Salih does not provide the names of the characters or the village, nor specifically mentions the location where the events occur, the narrative of his old character talks to the reader with a simple language that describes his personality and displays the way he perceives the world and the distress he suffers due to the occupation of his village.
It also creates an intimate relationship like father and son, but distanced because they will never think alike, they are from two different times. The Wedding of Zein, he describes the unprecedented aspects of prosperity that overwhelmed the village as a result of Haneen- the holy man's invocation: While many new ideas have come to this village, there is yet one which has managed to stay.
In this way, Salih makes it easier for people not of Arab decent to read and understand the story. Also, I feel like the doum tree also represents the village just like how the eiffel tower represents France or the Statue of Liberty representing New York.
May 24, at 7: Once again, Salih has to be appreciated for his genius as a writer of deep thinking. Introducing these schemes was not- as understood by the natives- a means to lead them towards a more comfortable life, but was rather meant to secure a better exploitation of the area's resources.
It even worked as an instrument of national awakening. First, the doum tree is not economically or financially significant as a palm tree.
Therefore as they grow they find the tree to be a stable reminder of healthy growth, slow and incremental rather than volatile. This is something that they can always relate to even when generations pass.
Similar incidents are countless and widely documented in the Sudan. The tree is unmoving and peaceful. This is of course a miraculous deed which saints and reverend people are capable of marvelously doing by the provision of Allah.
The 'son' here could also embody a young relative preached to by the narrator to educate him in detail about the particular mode of relatedness and interaction that links Wad Hamid's inhabitants to their village in every fraction of its aspects. Site Manager Page tags It seems you have no tags attached to pages.
The tree is unmoving and peaceful. In the article, the narrator mentions that the people in the town are polite and treat everyone nicely. The government, for the villagers, represents change and change means the destruction of what they believe in.
The people of the village throw the government official and his two soldiers in the water and go about their business.
The doum tree of Wad Hamid.
The narrator addresses the listener as his son because in Arabic the word is used as a term of endearment and familiarity even for a stranger. Reading this fascinating short story by Tayeb Salih enables one to grasp the extent of admiration with which this brilliant author has fantastically depicted the nature of his native country even at in its remotest, less-developed and hardest-to- live parts.
In other words, the narrator implies that they do not want to change their tradition by accepting the modernity even though they know that the new generation will adapt to this kind of new world. For more than a decade wrote a column for the Arab language paper Al Majalla.
It makes the text more powerful and get audiences more attention.
May 10, at 1: The doum tree will be represent as an identity for the new generation. The story also revolves around outsiders trying to cut down the doum tree that has come to mean so much to the village.
Ar Rjul wa Fikruhu. May 20, at The poverty and primitiveness in which the inhabitants of Wad Hamid- most probably a village in northern Sudan- live do not impede Salih from according and paying tribute to them for the strength with which they endure the hardship of living and praising this capacity.
The villagers felt that the government could not bring change without destroying everything they stood all at once, or eventually. Everybody born in the village sees the doum tree at birth and grows up with it basically.
We might make note of the fickle nature of authority in the real world with its many changes. Add a new page edit this panel The doum tree of Wad Hamid by Tayeb Sailh short story This story revolves around the doum tree that also acts as the tomb of Wad Hamid.Jan 21, · “The doum tree of Wad Hamid” is a short story that stresses on the theme of progress and loss of tradition due to external colonial influences.
Using the doum tree as a symbol and means to uncovering a message, Salih shines light on the unification and way of life in Wad Hamid preceding an anticipated modern future. This story revolves around the doum tree that also acts as the tomb of Wad Hamid.
Sailh establishes that the tree is special to the village, it is a place people go when they are ill, they pray to it and set offerings to it, and the tomb of Wad Hamid which is also at the tree. The Doum Tree of Wad Hamid by angelakm Angela Matthews The Doum Tree of Wad Hamid serves as a bridge between two worlds, the modern and the untouched.
Essay on Modernization vs. Tradition: The Doum Tree of Wad Hamid - While the people in Tayeb Salih’s story “The Doum Tree of Wad Hamid” are able to ward off modernization, and the people in Leslie Marmon Silko’s story “Lullaby” have “modernization” enforced upon them, it is apparent by juxtaposing these two stories that.
- The book "The Doum Tree of Wad Hamid" is written by TAYEB SALIH. -This story revolves around the Doum Tree that also acts as the tomb of Wad Hamid -Tayeb Salih is a sudanese writer.
The Doum Tree of Wad Hamid serves as a bridge between two worlds, the modern and the untouched. Unfortunately untouched is not be the correct word to use as it becomes apparent that this village has in fact had its fair share of visitors.Download