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Home » ملتقى القاهرة للإبداع الروائي يستعيد موسم الهجرة إلى الشمال

ملتقى القاهرة للإبداع الروائي يستعيد موسم الهجرة إلى الشمال

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– أماني الشرقاوي تؤكد أن الطيب صالح قدّم صورة للمرأة السودانية واضحة ومحددة ولا التباس في هويتها.

 

– سلوى النعيمي تدرس شخصية الجدة بنت مجذوب في رواية “موسم الهجرة إلى الشمال” باعتبارها امرأة مسترجلة

–  شعبان يوسف يعقب على قراءة النقاد لرواية “موسم الهجرة إلى الشمال”

 – طارق الطيب يتحدث عن المُصادَرة التي تعرض لها الطيب صالح بسبب روايته “موسم الهجرة إلى الشمال”

ميدل ايست اون لاين/أحمد فضل شبلول

حملت الدورة السابعة لملتقى القاهرة الدولي للإبداع الروائي العربي “الرواية في عصر المعلومات” التي عقدها المجلس الأعلى للثقافة خلال الفترة من 20 – 24 أبريل/ نيسان 2019 اسم الروائي الراحل الطيب صالح، وقد خصصت إحدى الجلسات لمناقشة الكاتب السوداني الراحل ضمن جلسات الملتقى المتعددة، ترأسها الناقد السوداني مجذوب عيدروس، وشارك فيها كل من الباحثين: أماني الشرقاوي، خديجة السنوسي، سلوى النعيمي، شعبان يوسف، وطارق الطيب.

وفي حديثها عن “الطيب صالح والحنين إلى التفاصيل المحلية” قالت أماني الشرقاوي: ما الذي يدفع الكاتب طوال حياته أن يكون أسيرًا للماضي، والطيب صالح نموذج واضح بامتياز، فنجده رفض الحصول على أي جنسية أخرى غير جنسيته السودانية وتمسك بها، فهو سوداني حد النخاع، يكتب عن القرى السودانية وأهلها وتفاصيلها بلهجتهم المحلية دون تفاصح.وأضافت: الطيب صالح يعيش حالة من الحنين الدائم في رواياته وقصصه القصيرة، فعلى الرغم من قضائه معظم سنوات حياته خارج السودان، وربما بسبب ذلك جاءت كل كتاباته عن قرى السودان.

وعن درة التاج لدى الطيب صالح “موسم الهجرة إلى الشمال” ذكرت أن مصطفى سعيد (بطل الرواية) هو نفسه لسان حال الراوي، مأزوم ومنقسم على ذاته ما بين الحضارة الغربية، وانجذابه لها، وبيئته المحيطة التي نشأ في كنفها، وهذا يعد أزمة الإنسان الداخلية، بين التقدم نحو مستقبل مجهول، أو الارتداد إلى التقاليد والأعراف القبلية فتستقطبه حتى يفنى.

وقالت: تغلَّبت على الطيب صالح الأجواء الصوفية المختلطة بالأجواء الأسطورية في أهم شخوص رواياته، (مصطفى سعيد – موسم الهجرة إلى الشمال)، (بلال  – ضو البيت المؤذن)، (ضو البيت – بندر شاه)، (الزين – ولي من أولياء الله الصالحين).

جميعهم غرباء عن أهل القرية، يظهرون فجأة يقضون بعض سنوات ثم يمضون، وهذه السمات تعبير مكثف عن الإنسان المثالي (البيورتاني)، صاحب الرسالة، الذي يشبه الملائكة “الفوقيين” في أحوالهم العادية “التحتية”، كأطياف تأتي من السماء وتحمل رسائل ما لأهل القرية، وتبقى بعض الوقت ثم تختفي.

على سبيل المثال (ضو البيت – قال عمي محمود أنت يا عبدالله جتنا من حيث لا ندري كقضاء الله وقدره ألقاك الموج على أبوابنا).
(قال عمي محمود إنه لمح ضو البيت كأنه معلق بين السماء والأرض يحيط به وهج أخضر).

وعن صورة المرأة السودانية في أعمال الطيب صالح قالت أماني الشرقاوي إنه قدم صورة للمرأة السودانية واضحة ومحددة ولا التباس في هويتها، فـ “بنت مجذوب” في “موسم الهجرة إلى الشمال” امرأة قوية جريئة تهزم الرجال، و”مريومة” في “بندر شاه” تنكرت في ملابس الصبية لتلتحق بالمدرسة، أرملة مصطفى سعيد قتلت “ود الريس” حينما أجبروها على الزواج، ونعمة قبلت الزواج من الزين ابن عمه، ورفضت كل المتقدمين لها.

وأوضحت الباحثة أن المرأة لدى الطيب صالح صاحبة قرار في شئونها في معظم كتاباته، وهي كذلك تأتي تعبيرًا عن الحنين الجارف لدى الكاتب.

ثم تحدثت الباحثة خديحة السنوسي عن “جهة حدوث الفعل المتفحص في علاقاته بالذات “موسم الهجرة إلى الشمال للطيب صالح/ نزيف الحجر والسحرة لإبراهيم الكوني) أنموذجًا؛ وقالت: تصلح المدينة، بما تحتويه من صراعات وعلاقات معقدة وتعدد للعوالم البشرية وغير البشرية، لأن تكون مرجعية قوية وناجحة للرواية، حيث إن الرواية خطاب متنوع يجمع بين اللغات العليا والوسطى والدنيا، فهي تأخذ من كل طبقات المجتمع العليا والمتوسطة والفقيرة المشتملة على لغة السوق والشارع واللصوص… الخ، ومن هنا يكون عالمها غنيًّا ومعقدًا وهذا التعقيد نجده أكثر ما نجده في المدينة.

فإذا كانت الرواية ابنة المدينة، فكيف استطاع الروائي إبراهيم الكوني في جميع رواياته عامة، وفي روايتي “نزيف الحجر و”السحرة” خاصة أن يجعل الصحراء تتمخَّض عن رواية مرجعيتها الصحراء بكل ما تحتويه؟
وكيف كانت الرواية عند الطيب صالح متكئة على ذلك الريف المحدود ببساطته وهدوئه في روايته “موسم الهجرة إلى الشمال”؟

وهي ترى أن لإبراهيم الكوني نظرته الخاصة في المدينة وعلاقة الرواية بها، ففي الوقت الذي يكاد يتفق فيه الروائيون والنقاد في آرائهم حول علاقة الرواية بالمدينة نجد أن الكوني يتفرَّد برأيه حول هذا الموضوع.
وتوضح السنوسي أن المقام السردي يختلف من عمل روائي إلى آخر، فمقارنة بأية رواية أخرى من الروايات التي يختلف الراوي فيها عن الراوي في روايتي “نزيف الحجر والسحرة” نجد أن الراوي قد يكون إحدى الشخصيات العادية في الرواية، فقد لا يكون بطلًا ولا تتأثر به أحداث الرواية سلبًا أو إيجابًا، وتكون علاقته بالشخصيات علاقة سطحية جدًّا

أما الحديث عن المستويات في الحكاية فينقسم إلى الحديث عن المستويات التي تتضمَّنها استراتيجيات تلقِّي النص (أي مستويات التلقي)، ومستويات السرد في الحكاية نفسها التي يتحكم فيها الكاتب بالدرجة الأولى حيث تأتي بعد ذلك ظروف الحكاية عامة.

كما أن كل حدث ترويه حكاية هو على مستوى قصصي أعلى مباشرةً من المستوى الذي يقع عليه الفعل السردي المنتج لهذه الحكاية، وبهذا فإن من المؤكد في الرواية تداخل الحكايات بعضها في بعض ، فالحكاية التي تتناولها الرواية بصفة عامة قد يتولى روايتها الكاتب أو راوٍ من داخل الحكاية أو خارجها… إلخ، إنما كثيرًا ما نجد بعض الحكايات المتضمنة لحكايات أخرى، يكون راويها شخصًا آخر غير الراوي الحقيقي أو الأساسي، ومن هنا تنشأ المستويات حيث تكون الحكاية الثانية التي تضمَّنتها الحكاية الأولى تكون على مستوى قصصي أعلى مباشرة من الحكاية الأولى.

الطيب صالح

بينما قامت الكاتبة سلوى النعيمي بدراسة لشخصية الجدة بنت مجذوب في رواية “موسم الهجرة إلى الشمال، وقالت: تنطلق هذه المداخلة من الصفة الأساسية التي يطلقها الروائي منذ البداية على بنت مجذوب: “امرأة مسترجلة”؛ فماذا تعني هذه الصفة عندما تلتصق بامرأة في مجتمع تقليدي؟ هنا إذن محاولة لرسم خطوط هذه الشخصية غير النمطية بالاعتماد على “نظرية الجندر”، وكيف يحدد المجتمع الأدوار المعطاة لكل فرد من خلال جنسه البيولوجي. بنت مجذوب امرأة جميلة ولكنها أيضًا امرأة قوية خرجت عن الدور الذي رسمه المجتمع لجنسها “الضعيف”. امتلكت سلطة الرجال واخترقت فضاءهم المحرَّم على النساء، وشابهتهم في لغتها وفي أفعالها وحتى في ضحكاتها.وأوضحت النعيمي أن “بنت مجذوب” حاضرة بقوة في فضاء يمحو كل حضور جسدي للمرأة وكل رغبة في قرار مستقل لها. للمرأة المسترجلة سلطة ذكورية خالصة، وهنا المفارقة. من تحاول من النساء أن ترفض سلطة المجتمع لن تكون نهايتها إلا مأساة غارقة في الدم. هنا تتحول المرأة المسترجلة إلى أداة قمع واستمرار للخضوع للقواعد التقليدية التي تسجن كل جنس في مسار صارم.
وقالت: سنرى في البنية السردية للرواية كيف ستكون هذه الشخصية الثانوية وسيلة للكاتب كي يصل بين عالمين مفصولين في مجتمع تقليدي محافظ: الحيز الذكوري المكشوف والحيز الأنثوي المستور، وكيف ستلعب دورًا تتصاعد أهميته بتصاعد الخط الدرامي للرواية.
وأضافت النعيمي: نقطة مهمة أريد التأكيد عليها في هذه الدراسة هي محاولة العودة إلى أصول شخصية بنت مجذوب وربطها بالتراث الإيروتيكي العربي عبر شخصيات نساء في كتب “فقهاء الجنس” وتسليط الضوء على هذا الملمح الواضح، ولا سيما على المستوى اللغوي، وما يبرز في لغة الرواية كلها من ارتباط وثيق للطيب صالح بالأدب العربي القديم نراه جليًّا في بعثه لهذه الشخصية الصاخبة.
ثم تحدث الناقد شعبان يوسف عن الطيب صالح وكيف قرأ النقاد “موسم الهجرة إلى الشمال”؟ فقال: منذ أن صدرت رواية “موسم الهجرة إلى الشمال” عام 1969 في دار الهلال بالقاهرة، واعتبرها نقاد كثيرون، بأنها درة الإبداع الروائي في ذلك الوقت، وكتب عنها الناقد الراحل رجاء النقاش دراسة مطولة، والجدل لم ينقطع حولها حتى الآن، وتعدَّدت التفسيرات التي تتراوح بين التأثير المفرط على الطيب صالح حين كتابتها، من الزاوية الفرويدية، كما صرح أو اعترف هو أكثر من مرة، وبين تناول النقاد للرواية لكيفية الصدام الرمزي بين الشرق والغرب في الرواية، وربط الرواية بسلسلة من الإبداعات السابقة كـ “قنديل أم هاشم” ليحيى حقي، و”الحي اللاتيني” لسهيل إدريس، و”عصفور من الشرق” لتوفيق الحكيم، وخلافه.

وبالطبع لا تتوقف التحليلات والرؤى حول الرواية وموضوعها الأبدي والأثير لدى الكتَّاب العرب، وكيف رأى الطيب صالح تلك التحليلات والرؤى، هناك مفارقات بين هذه الرؤى، تتعلَّق باختلاف التناولات من حيث تنوُّعها وتعدُّدها، فهناك من يتناول الرواية من الزاوية الاجتماعية مثل الدكتور علي الراعي، وهناك من يتناولها من الزاوية الحضارية مثل رجاء النقاش في دراسته الرائدة، والدكتور عصام بهي الدين، وهناك من يتناولها من الزاوية النفسية مثل الدكتورة رجاء نعمة في رسالتها العلمية حول الرواية.

ويشير يوسف إلى أن هناك من تناول الرواية في ارتباطها بما صدر من قبل أو من بعد على شاكلتها، وهناك من تناولها باعتبارها فريدة في سلسلة الكتابات التي تناولت صراع الشرق والغرب، بالإضافة إلى الشخصيات الواردة في الرواية، وعلى رأسها مصطفى سعيد، والذي أثار مشاعر جمة بين النقاد، مشاعر ورؤى تختلف حسب أشكال وزوايا التناول النقدي، وهل دوافعه إلى ارتكاب ما ارتكبه دوافع نفسية معقدة، أم أنه كان مدفوعًا بإرث شرقي لإبراز هويته؟ يكشف الأمر عند استعراضه كثيرًا من الزوايا الغائبة والكامنة في الرؤى النقدية.

أما الكاتب طارق الطيب فقد تحدث عن إحياء إبداع الطيب صالح بالمُصادَرة، وقال إن ورقته تتناول المُصادَرة التي تعرض لها الأديب الكبير الطيب صالح بسبب روايته “موسم الهجرة إلى الشمال”، ويبدو الأمر منسيًّا لدى الأجيال الجديدة. الموضوع يفتح المجال لقضية “مصادرة الجَمال”، وقد مُنعَت الرواية وصودِرَت على ثلاثة صعد: النشر والتوزيع والتدريس.

وأكد أن هذا المنع المتدرج لم ينجح في حظر الرواية أو في إماتتها، بل انتشرت وتُرجِمتْ إلى أكثر من عشرين لغة ووُزِعَتْ ودُرِسَتْ في عشرات الجامعات في كل أنحاء العالم.
وأوضح طارق الطيب أن الطيب صالح لم ينشر روايته الأشهر “موسم الهجرة إلى الشمال” كاملة كما كتبها بخط يده، وكما طبعتها سكرتيرة توفيق صايغ آنذاك؛ فهناك أسطر لم تظهر من أصل هذه الرواية في الكتاب المطبوع ولا في أي طبعة لاحقة.

وعلى صعيد التوزيع قال إن مجلة “حوار” صودِرَت في عددها 24/25 المشتمل على “موسم الهجرة إلى الشمال” من قِبَل دائرة الرقابة في الكويت. في ذاك الوقت كتب وكيل وزارة الإرشاد والأنباء في الكويت، بتاريخ أول ديسمبر/كانون الأول 1966؛ أن العدد احتوى على رواية طويلة حمل عنوان: “موسم الهجرة إلى الشمال” تضمنَّت ألفاظًا وعبارات تتنافى والآداب العامة.
أما على صعيد التدريس، فقد صدر قرار بمنع تدريس رواية “موسم الهجرة إلى الشمال” ضمن مقررات كلية الآداب بجامعة الخرطوم في السودان. وصودِرَت النسخ الموجودة من الرواية في المكتبات آنذاك بزعم أنها رواية إباحية.

 

 

 

 

 

 

 

 

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