Awelcome and carefully researched addition to the substantial literature on the Egyptian effendiyya, Lucie Ryzova’sAge of the Efendiyya explores the emergence of this group from the late nineteenth to the mid-twentieth century as the “first self-consciously modern generation in Egyptian history” (4). 1 Ryzova identifies her subjects as “the white-collar workers” who staffed the modern bureaucracy and pursued careers as lawyers, doctors, architects, teachers, andwriters. At the same time, she defines the effendiyya not primarily in terms of class or education but rather in terms of orientation toward the modern: an effendi is “an Egyptian who actively claims to be modern” (8). Arguing that previous scholars havenot attended closely enough to the emergence of the effendiyya, Ryzova focuses on social origins as the “basic question of this book”: “Where did this generation of self-consciouslymodern andmiddle-class-claimingmen come from, and how did they come to be?” (4–5). The second question of the book is more cultural, namely, “How did this modern Egyptian subject—the efendi—construct himself,” and, more specifically, how did he come to “perceive [himself ] asmodern” (5)? In pursuing her answers, Ryzova draws on sources such as films, autobiographies, novels, photographs, and periodicals (especially advertisements) to produce a “ ‘thick’ description of the efendi, of vernacular modernity” (31). The second question is explored first, in chapter 2, which argues convincingly that the effendi constructed himself against his two “class others”—the aristocracy or colonial elite, on the one hand, and the poor and traditional awlad al-balad (peasants or villagers), on the other (5). He accomplished this not through a synthesis of the modern and the traditional but through the “mastery of both codes” and his “capacity to claim either of the two social registers in the proper social context” (36, 87). Thus an effendi was formed both through his successful claim to be modern and through his “refusal to assimilate into a

中文翻译：

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Efendiyya 的时代：埃及民族殖民地的现代性通道

除了关于埃及 effendiyya 的大量文献之外，Lucie Ryzova 的《Efendiyya 时代》还探讨了这一群体从 19 世纪末到 20 世纪中叶作为“埃及历史上第一个自觉的现代一代”的出现，受到了欢迎和仔细研究。 (4). 1 Ryzova 将她的对象定义为“白领工人”，他们为现代官僚机构工作并从事律师、医生、建筑师、教师和作家的职业。同时，她不是主要根据阶级或教育而是根据现代取向来定义 effendiyya：effendi 是“积极声称自己是现代的埃及人”（8）。Ryzova 认为以前的学者没有足够密切地关注 effendiyya 的出现，将社会起源作为“本书的基本问题”：“这一代自觉的现代和中产阶级从哪里来，他们是怎么来的？” (4-5)。这本书的第二个问题更具文化意义，即“这个现代埃及主体——efendi——是如何构建自己的”，更具体地说，他是如何“将[自己]视为现代人的”（5）？在寻求她的答案时，Ryzova 借鉴了电影、自传、小说、照片和期刊（尤其是广告）等来源，以产生“对 efendi 和本土现代性的‘厚实’描述”（31）。第 2 章首先探讨了第二个问题，该章令人信服地论证了 effendi 构建自己以对抗他的两个“阶级他人”——一方面是贵族或殖民精英，另一方面是贫穷和传统的 awlad al-balad（农民或村民），另一方面（5）。他不是通过现代和传统的综合来实现这一目标，而是通过“掌握两种规范”和他“在适当的社会背景下要求两种社会注册中的任何一种的能力”（36、87）。因此，阿芬迪的形成既是通过他成功地宣称自己是现代的，也是通过他“拒绝同化为一个现代人”而形成的。