By Rosemary Mahoney
Whilst Rosemary Mahoney, in 1998, took a solo journey down the Nile in a seven-foot rowboat, she stumbled on sleek Egypt for herself. As a rower, she confronted crocodiles and testy river currents; as a feminine, she faced deeply-held ideals approximately international girls whereas carefully final open to actual friendship; and, as a traveller, she skilled occasions that ranged from the funny to the hair-raising--including an come across that begun as essentially the most scary of her lifestyles and ended as an edifying and chastening lesson in human nature and cultural false impression. even if she's assembly Nubians and Egyptians, or discovering connections to Westerners who traveled up the Nile in past times--Florence Nightingale and Gustave Flaubert between them--Mahoney's expert interest concerning the international by no means ceases to captivate the reader.
"A pilgrimage approximately pilgrims and holy areas that isn't in simple terms enlightening but additionally very funny." -Paul Theroux (on The Singular Pilgrim)
"Mahoney is a superbly potent catalytic agent: she is going to eire and simply makes the rustic take place round her." -Jonathan Raban (on Whoredom in Kimmage)
"Mahoney, who has been rowing for 10 yr, brilliantly juxtaposes an account of her personal palm-blistering hours at the Nile....with the diary entries of 2 Victorian travelers-Gustave Flaubert and Florence Nightingale."
-- New York occasions ebook Review
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Extra info for Down the Nile: Alone in a Fisherman's Skiff
3 Such temporal dispositions, ascribed to religion, tradition, climate, or character, are sharply contrasted with the “modern” time of new technologies of transportation and communication. But this elastic sense of temporality, supposed to characterize the colonial and postcolonial worlds from time immemorial, was in fact a nineteenth-century creation, one that was every bit as technological and modern as its Western counterpart. Modern science and technology have provided a yardstick that allowed Europe to reveal its assumed superiority vis-à-vis its colonies.
This wasn’t simply “the invention of tradition”12 but the emergence of a refurbished concept of tradition, involving a resequencing of time whereby phenomena could be construed at once as simultaneous and noncontemporaneous. Like culture, religion, recast as a domain for the interiorization and privatization of individual faith, was another modern invention projected into the past. 13 At the turn of the twentieth century, a similar transformation resulted in the emergence of the lunar Hijrī calendar as a mere “religious calendar,” outdone by the newly introduced solar Gregorian calendar promoted by the telegraph, against which Hijrī lunar time now emerged as capricious and imprecise, but also as sacred, authentic, and profound.
The five minutes passed but hope tempted him to renew the period and extend the deadline. She did not appear. He despaired and started to rise. 52 Waiting for his sweetheart, Muṣṭafā’s usual experience of time is altered. On the one hand, longing makes short durations of five minutes seem like a century. On the other hand, waiting is fragmented into these fixed sequences of deadlines being repeatedly reset and broken (as “Wait Just Five Minutes” diagnosed). 53 Conjugal relationships based on love—in Egypt a twentieth-century innovation54—overlapped and were intimately entangled in the development of effendi nationalism and its passions.
Down the Nile: Alone in a Fisherman's Skiff by Rosemary Mahoney