If writing is a consciousness and not an instrument i.e. a mechanism of thought to liberate mankind of reality and the typicality of the dominant towards substitutes to restructure human life with a lesser cost because they are abstract/intellectual experiences and that orality is a mechanism of thought that presents a solitary meaning then it is one of the mechanisms of hegemony because it prevents the presence of the active self in the production and reception where the signifieds are coercive,
The Arab world, then, will be the nearest to civilization because Islam has conferred on Arabs a civil prerogative. The Holy Quran is a book that entices the acts of reading and interpretation, and the research into new meanings in an incessant dynamism which calms down the human psyche.
Chapter one is in deconstructing the mechanisms of cultural naturalization which has established through the time an idealistic pattern of the Arabic logocentrism/ the Caliph
This cultural patterning relied on a deep-seated cultural repertoire in the Arab subconscious. The Caliph, hence, protects the Arab epistemological system (i.e. its language and poetry) in addition to that comes the written patterning of the Caliphate itself where most historians wrote about the caliphate as a chronological linearity of ready-made concepts restricted by the authority of the epistemological khabars and the clichés and thus, becoming an ideological history of the caliphs due to its exclusion of change and transformation i.e. a history of an authority-centered interpretation.
Chapter two tackes another verbal mechanism (the contextual style) to deconstruct the cultural coding mechanisms that dominated the submissive(trodden) class.
The submissive(trodden) was under certain intellectual contexts: the first is the Bedouin and its notions like for instance, instead of asking the caliph about his justice towards his citizens, the caliph is appealed to for (generosity ) because generosity was the Bedouin capital.
The second context is the (Holy) , in a lot of historical periods, the Religious culture has not constituted a separate sphere in a civil society but rather the cleric was at the center with the authority/caliph.
The third context was the one that marginalized half of the submissive class/women which came under the title: the cultural context of the social type/gender.
Chapter three is a search in the consciousness of writing. What is left of history i.e. with the exception of the history of the court/the center/the male, has history ever tackled the quotidian life? To put it in a linguistic term, has there ever been a literary production revealing the intellectual luxury and a possibility to manipulate the signs of writing. Abu Nawas embodied, as an example of the poetic defamiliarization, the daily routine let alone his writing consciousness and mastery over the linguistic levels. All that enabled him to dislocate the gender system with more than one aspect.
The typical Arab Bedouin who was characterized by the center/ the Arab as against civilization, luxury, and elegance, was in fact, free of all modes of totalitarian mechanisms and possessed a language which enabled him deconstruct the binary oppositions of the center in various short “anecdotes” , some of them was arousing laughter, So long as an Arab/ a human being who does not target a consolidation of the authority center but rather hopes to express the human as free of any linguistic naturalization(civil/materialistic).Woman as placed by the Center/the caliph/the male on the other side, the margin/ (the female-body), has no right to enter the political history other than with her body( as a source of pleasure and temptation) to show the virility of the male/the caliph only. She also has no right whatever as to express herself , thus, a great deal of the specific domain was marginalized, whereas the general/the political domain remained solely for the male. In spite of all that the Atilidi reports about some iconoclastic women who deconstructed the (male/female)binary opposition to indicate a human center and not a center in a binary opposition making people a subordinate class.
The major results have been as follows:
The mechanisms of oral thought constituted a center/caliph where the caliph has become a typical ready-made image and the caliphate had a sectarianism written history. But, soon, all of that seemed to deconstruct itself for the caliph had no particular identity because the identity was relational and not a ready given in a typical image and history expresses a transformation and cannot be frozen in ready-made notions.
The delay of the civilized /civil/act for the Arabs was established through oral politics delaying the act of narration by patterning the poetic structure i.e. the linguistic form which establishes the sectarianism constructs in a series of surrogate successive relations, thus their signature(musical motif) and shortness become a cause in rapidly storing it in memory/memorization, and transferring it as it is to be conducive to instruction rather than reception and , hence, there is a guarantee of the orality i.e. consuming the ready-made meanings and being influenced by its promoters.
What was baptized in the Arabic tradition were the Authority texts which were mostly a one-track construct either a speech or homily or a parallel construct that does not rely on negative causality of events i.e. the Arab mentality has not yet been liberated from the stereotypical poetic structure towards an easy type of narration.