قراءة سيميولوجية للرواية السودانية: ＂موسم الهجرة إلى الشمال＂(1966) نموذحا

Abstract

Many critics have taken part in criticism on「Season of Migration to the North」, one of the most famous Sudanese stories. The Novel, however, is one of the most difficult stories the native Sudanese can understand. For the reason, I, the present writer and foreigner, made use of Reception Theory as a methodology in this paper, which analyzes the novel. In 1. Creation Reading, I summarized and arranged the plot of the text. And in 2. Criticism Reading, I tried to understand the overall contents of the Novel by arranging criticisms which critics and readers comment on, especially ones by employing Greimas Semiology. To sum up, Creation Reading is summarized as follows in the respect of contents: A young man, who lives in Sudan, an underdeveloped country, migrated to England, a developed country, in order to study. In England, as he felt antipathy against England which had colonialized his country, he got his revenge by sporting with England's women and teaching Arabic culture wrongly. Finally, three women he had kept killed themselves or were killed. For the reason, he was sentenced to seven years’ imprisonment. After that time, he returned to Sudan. And Criticism Reading, which Yuma al-I:d and Sami Swaidan criticized by introducing Greimas Semiology, is summarized as follows: Mustafa, who is a hero and subject, went abroad to study an advanced learning of the West, an object. The purpose of going abroad for study was to make his country an addressee by restoring his actualization, an object, to his country. According to two said critics above, Yuma al-I:d and Sami Swaidan, Sudan consists of south, nature, and life and England north, culture, and death. In other words, Sudan, the south, believes in Islam, and engages in farming while maintaining a simple life. However, England, the north, consists of liquor, women, and advanced culture. The contrast in the work explains well that the hero cannot help experiencing culture shock between two cultures. In this way, I concentrated more on the analysis of contents by arranging Creation Reading and Criticism Reading, separately, which are attached into Reception Theory and Semiology.