Kilito Reading Summary, Research Paper Example

Beginning with the religious background of classical Arabic storytelling, Kilito traces the development of narrative in Arabic culture through several centuries to show the rise of the novel as a literary form. In few other cultures could this evolution be more dramatic. This is because in Arabic culture, storytelling and narrative began as elitist privilege that was very closely tied to religion. In the earliest times of classical Arabic literature, self-expression was absent from  the process. Instead, religious leaders known as qussas, who functioned as preachers told tales based around spiritual allegories and the stories of prophets. A typical qass took great liberties with traditional narratives and characters and tended to create fantastic scenarios. 

Because of this, Arabic literature evolved out of a tradition where the storyteller was the source of validity rather than the story itself. In other words, if a certain storyteller presented a tale it was considered to be authentic depending on that storyteller’s stature and reputation. This led to the fact that Arabic literature tended to reject narratives that were anonymously written. Those works which were attributed to valued authors were admitted more readily into the Arabic cultural tradition than works that had no known author. This created a climate in the development of Arabic literature that was destined to evolve into the modern novel, but which took centuries to advance to its contemporary form.

The reason that the evolution of the Arabic novel as a renowned form of literature was delayed is due to the fact that Arabic culture traditionally valued poets and poetry above storytellers and narratives. This means that narrative and prose were not only less valued, but they were restricted stylistically in order to further exalt poetry.  Also, lacking a sufficient number or prose critics, authors often had provide their own critical commentary to their works. In modern times, narrative fiction is viewed as being equal to poetry. This is because the modern novel has reclaimed stylistic freedom and personal expression. In fact, the move from the original religious narrative or fable to the modern form of the novel as self-expression is the basic model of evolution of Arabic literature as a whole, according to Kilito.

The argument in support of this thesis is quite solid. Kilito backs up almost every assertion with historical fact. By combining a literary and historical approach, Kilito clearly demonstrates that the earliest beginnings of the Arabic novel can be traced to classical origins that are far more restrictive than in modern times. One question that seems very pertinent to Kilito’s thesis is whether or not the emergence of the modern Arabic novel has resulted in a corresponding droop in the stature of Arabic poetry. Is it the case that the novel is now more significant in Arabic culture than poetry? Another interesting question is whether or not the modern novel in modern Arab culture can be said to maintain ties to the religious and spiritual traditions from which it descends.

I personally found the reading not only well-argued but highly compelling. The interplay between the religious, artistic, and literary traditions in Arabic culture is fascinating. In terms of its evolution, it seems clear that Arabic narrative is moving toward a more personal, emotionally expressive form. The inclusion of subjective psychology, an entirely symbolic texts disconnected from traditional themes would is the equivalent of liberation of narrative from a restrictive class to a popular form. This particular line of development allows the student of Arabic literature to trace a corresponding shift in cultural ideals. The shifting emphasis on the role of narrative reflects a shifting interest in the people and the culture as a whole.