{"id":21166,"date":"2025-03-29T09:00:00","date_gmt":"2025-03-29T13:00:00","guid":{"rendered":"https:\/\/idavox.com\/?p=21166"},"modified":"2025-03-26T10:58:33","modified_gmt":"2025-03-26T14:58:33","slug":"mai-ziadeh-1886-1941","status":"publish","type":"post","link":"https:\/\/idavox.com\/index.php\/2025\/03\/29\/mai-ziadeh-1886-1941\/","title":{"rendered":"Mai Ziadeh (1886\u20131941)"},"content":{"rendered":"\n

This Palestinian-Lebanese writer and poet championed the women of liberation in the Arab world – and was put in an insane asylum for it. <\/strong><\/p>\n\n\n\n\n\n\n\n

Valerie Chidiac, Honi Soit<\/a><\/h2>\n\n\n\n

Years ago, I stumbled upon the name May Ziad\u00e9 (or Ziadeh). Unless studied in academic spaces, the average person will not be familiar with who she was. Yet Ziad\u00e9 is credited as one of the first writers to invoke the phrase \u201cwomen\u2019s\/feminist cause\u201d in the Arab world, and is referred to as a \u201cpioneering female model\u201d in the Arabic literary canon. Despite this, her life\u2019s work is not readily available for the masses, and has been mostly lost to time. The narrative behind Ziade\u2019s career as a \u2018woman writer\u2019 has since taken on a life of its own.<\/p>\n\n\n\n

Born in Nazareth in 1886 to a Palestinian mother and Lebanese father, Ziad\u00e9 primarily studied in and lived in Egypt, and dedicated her life to writing and translating stories. She was known for advocating for women\u2019s rights and was a proponent of studying women\u2019s history when that was not encouraged. She was also the first professional writer to apply a critical lens to women\u2019s stories or stories written by women. She published articles in her father\u2019s newspaper, Al Mahrousa<\/em>, under pseudonyms like \u201cShejia\u201d, \u201cKhaled Raafat\u201d, \u201cIsis Kobia\u201d, \u201cAida\u201d, \u201cKanar\u201d, and \u201cThe First Marine Sindadah\u201d. Her first published book was Fleurs de r\u00eave <\/em>(1911), a poetry collection in French.<\/p>\n\n\n\n

\n

\u201cIf men are the material, women are the soul. If men are the fiction, women are the prose.\u201d<\/em><\/strong><\/p>\n<\/blockquote>\n\n\n\n

Every Tuesday, Ziad\u00e9 would hold her women-run, gender-inclusive literary salon which was renowned for its intellectual freedom and a welcome space for literary production. However, there was always a double standard at play. Male colleagues like Abbas Mahmoud Al-Aqqad would say, \u201cWhat you talk is as pleasant as what you write after vision and preparation\u201d only to fixate over \u201cher looks that resemble a beautiful museum packed with good taste.\u201d <\/p>\n\n\n\n

Her 20-year relationship with Lebanese-American writer Gibran Khalil Gibran has proved most captivating for those writing about Ziad\u00e9\u2019s life, centring their \u201ccomplete[ly] virgin love\u201d which unfolded over written correspondence only. Even the Al Jazeera<\/em> documentary spends time on this element of Ziad\u00e9\u2019s life, with some participants theorising whether Gibran truly loved her or whether she loved him more.<\/p>\n\n\n\n

Unlike her work, endless speculation and conspiracies about Ziad\u00e9 survived the test of time. One of few to condemn this phenomenon, Jihan Ghazawi Awni would write in a letter to Samira Azzam: \u201cThey accused her of being a lesbian, and claimed that she never loved anyone, not even Gibran. Others accused her of coldness and lack of emotions, as well as sexual perversion. Others claimed that she was extremely weak and pessimistic, to the extent that she lost control when her letters to Gibran were stolen. Not even one of her critics attempted to study Ziad\u00e9 through what she wrote.\u201d <\/p>\n\n\n\n

In 1964, Ilene Abboud noted that \u201chad our literary community switched from analysing Ziad\u00e9\u2019s love life to analysing her literary works within the context of the time she lived in, it would have contributed to making her works popular among the majority of young men and women who remain unaware of such a great Arab writer and thinker.\u201d<\/p>\n\n\n\n

\n

\u201cI am a woman who has spent her life between her pens, stationery, books, and research. All my thoughts have been centred around ideals. This idealistic life has made me oblivious to how malicious people can be. I have ignored the malice and certain people\u2019s deadly poison disguised as gentleness.\u201d<\/em><\/strong><\/p>\n<\/blockquote>\n\n\n\n

During her 50s, Ziad\u00e9 was accused of insanity by her own family, put on house arrest before being forcibly entered into a sanitarium. For a person who sought freedom for women, men and the nation, this functioned as a cruel punishment for being a successful woman. <\/p>\n\n\n\n

It is clear reading about Ziad\u00e9 that she suffered from mental health issues, namely depression after the passing of Gibran, her parents, and younger brother. However, like many women before her and many after her, this has been exploited to financially benefit the people around her.<\/p>\n\n\n\n

Having voiced the sentiment that she did \u201cnot want to die outside of [her] home\u201d, Ziad\u00e9 was released after taking a \u201cpost-insanity\u201d test. She gave a final speech at the American University of Beirut in the presence of judges overseeing an inheritance dispute between her and her same relatives who imprisoned her unjustly. <\/p>\n\n\n\n

\n

\u201cI hope that after my death someone will do justice to me and find the sincerity and honesty contained in my small writings.\u201d  <\/em><\/strong><\/p>\n<\/blockquote>\n\n\n\n

In 1997, Joseph Zeidan wrote The Unknown Works of Mai Ziadeh<\/em> which collated and edited many of Ziad\u00e9\u2019s previously unpublished writings. In 2018, Algerian novelist Waciny Laredj wrote May \u2014 The Nights of Isis Copia<\/em> (2018) which served as a fictionalised biography. In 2024, Carmen Boustani published La Passion d\u2019\u00e9crire<\/em> which also centred other Lebanese writers.<\/p>\n\n\n\n

While many famous writers interacted with Ziad\u00e9 and attended her salon, no one wrote about her life. Ziad\u00e9 was rumoured to have written an autobiography titled The Nights of Usfouriyya<\/em> during her captivity, however, it is said to have been lost to time. As such Ziad\u00e9, continues to be defined by the perceptions of other writers, even if the intention has shifted from that of undermining her intellect, womanhood and being to depicting her life, career and struggles with utmost care.<\/p>\n\n\n\n

The onus remains for many readers and writers to discover who she was, what she did, and what happened to her, in the hope that her name lives on. While we can never truly know her, the least we can do is not parrot the very criticisms that hurt her during her life, and persisted long after her death in 1941, just a few years before the 1948 Nakba and where only three people attended her funeral.<\/p>\n\n\n\n

Unfortunately, Ziad\u00e9 was not praised for what she did or who she was, nor was she respected as a writer. Her writing was met with admiration but her personhood met with indifference. She was praised as a writer fighting against confines of gender, only to have that very label weaponised against her.<\/p>\n","protected":false},"excerpt":{"rendered":"

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