Essays on memory by the author of Our of Egypt "We remember not because we have something we wish to go back to, nor because memories are all we have. We remember because memory is our most intimate, most familiar gesture. Most people are convinced I love Alexandria. In truth, I love remembering Alexandria. For it is not Alexandria that is beautiful. Remembering is beautiful." Celebrated as one of the most poignant stylists of his generation, André Aciman has written a witty, surprising series of linked essays that ponder the experience of loss, moving from his forced departure from Alexandria as a teenager, through his brief stay in Europe, and finally to the home he's made (and half invented) on Manhattan's Upper West Side.

This richly colored memoir chronicles the exploits of a flamboyant Jewish family, from its bold arrival in cosmopolitan Alexandria to its defeated exodus three generations later. In elegant and witty prose, André Aciman introduces us to the marvelous eccentrics who shaped his life--Uncle Vili, the strutting daredevil, soldier, salesman, and spy; the two grandmothers, the Princess and the Saint, who gossip in six languages; Aunt Flora, the German refugee who warns that Jews lose everything "at least twice in their lives." And through it all, we come to know a boy who, even as he longs for a wider world, does not want to be led, forever, out of Egypt.

Remembering Cosmopolitan Egypt examines the link between cosmopolitanism in Egypt, from the nineteenth century through to the mid-twentieth century, and colonialism. While it has been widely noted that such a relationship exists, the nature and impact of this dynamic is often overlooked. Taking a theoretical, literary and historical approach, the author argues that the notion of the cosmopolitan is inseparable from, and indebted to, its foundation in empire. Since the late 1970s a number of artistic works have appeared that represent the diversity of ethnic, national, and religious communities present in Egypt in the nineteenth and early twentieth centuries. During this period of direct and indirect European domination, the cosmopolitan society evident in these texts thrived. Through detailed analysis of these texts, which include contemporary novels written in Arabic and Hebrew as well as Egyptian films, the implications of the close relationship between colonialism and cosmopolitanism are explored. This comparative study of the contemporary literary and cultural revival of interest in Egypt’s cosmopolitan past will be of interest to students of Middle Eastern Studies, Literary and Cultural Studies and Jewish Studies.

Alexandrian Summer is the story of two Jewish families living their frenzied last days in the doomed cosmopolitan social whirl of Alexandria just before fleeing Egypt for Israel in 1951. The conventions of the Egyptian upper-middle class are laid bare in this dazzling novel, which exposes startling sexual hypocrisies and portrays a now vanished polyglot world of horse-racing, seaside promenades, and elegant night clubs.

Interrogating how Alexandria became enshrined as the exemplary cosmopolitan space in the Middle East, this book mounts a radical critique of Eurocentric conceptions of cosmopolitanism. The dominant account of Alexandrian cosmopolitanism elevates things European in the city's culture and simultaneously places things Egyptian under the sign of decline. The book goes beyond this civilization/barbarism binary to trace other modes of intercultural solidarity. Halim presents a comparative study of literary representations, addressing poetry, fiction, guidebooks, and operettas, among other genres. She reappraises three writers--C. P. Cavafy, E. M. Forster, and Lawrence Durrell--whom she maintains have been cast as the canon of Alexandria. Attending to issues of genre, gender, ethnicity, and class, she refutes the view that these writers' representations are largely congruent and uncovers a variety of positions ranging from Orientalist to anti-colonial. The book then turns to Bernard de Zogheb, a virtually unpublished writer, and elicits his Camp parodies of elite Levantine mores in operettas one of which centers on Cavafy. Drawing on Arabic critical and historical texts, as well as contemporary writers' and filmmakers' engagement with the canonical triumvirate, Halim orchestrates an Egyptian dialogue with the European representations.

Lawrence Durrell’s The Alexandria Quartet is regarded as the central work in his fiction. It has provoked critical commentary ever since the appearance of its individual volumes – Justine (1957), Balthazar (1958), Mountolive and Clea (1959) and the publication in a one-volume edition in 1962. Scores of Master’s and PhD dissertations have been written since the 1960s on this most compelling and provocative novel. Today, The Alexandria Quartet stimulates critical discussion in works addressing the city, Durrell’s representation of Alexandria, the theory of relativity, the role of memory, the recurring feature of the doppelgänger and the presence of the Gothic uncanny; his frequent references to D.H. Lawrence; his treatment of women characters; his interest in Gnosticism; and his own description of the Quartet as “a strange mixture of sex and the secret service”. This volume of essays addresses all these themes, and brings together the mature work of four scholars on this central work of Durrell’s fiction, together with two essays on its sequels, Tunc-Nunquam (1968-70) and The Avignon Quintet (1974-85).