The book aimed to teach readers about the art of flirtation, the names of the sexual organs, impotence, pregnancy, and abortion—but most of all it provided instruction for and lavished praise on the simple enjoyment of sex. He specifically stated that without the influence of culture from the East, the West would be stuck in the dark ages when it came to women. In recent decades, Arab movements toward conservatism have left women who wish to speak for their own bodies either too scared to do so or censored completely.
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They had been discussing the unveiling movement, and he had declared his support for the complete unveiling of both sexes, male and female, only to suddenly ask, 'Or, did you ask me about the Nude? Yes, I am one of its champions. The Nude in everything. The nudity of women; just as the nudity of this glass! The poet had even spoken about a series of encounters with a prostitute, whose veils he removed until she stood nude on the carpet, asserting, 'a woman who has a beautiful face and body is more precious than all Arab monarchies'. At stake in this exchange about the Nude, then, as Rihani understood, was a Gordian knot of Arab modernity: problems of gendered relations, access as power, beauty as resource, intoxication as poetry, desire as idealized and extramarital, all exacerbated by foreign Mandate rule. Curated by Octavian Esanu and Kirsten Scheid, this meticulously researched exhibition offers a revelatory chronicle of contested visuality in Mandate Lebanon primarily, but also Egypt, Iraq, Syria, Palestine, and Algeria. It demonstrates in dazzling detail how the naked body offered Arab intellectuals and artists a vast terrain of social and political activation. It could be mediated into flecks of oil paint, the ben-day dots of print media, or the cells of the moving image, become 'enflamed' or made to dance, be held captive, or even be killed either by the stifling mores of proper society, or by mortal wounds inflicted by persons suffering from its pathologies.
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