introduction

Asiya Jabbar is an Algerian female writer whose multicultural background and linguistic environment provide her with a unique perspective for exploring the self liberation and identity of Muslim women. Her works achieve the self liberation of women in the postcolonial period by reshaping language and collective identity writing. This article will use collective memory theory to analyze Jabbar's portrayal of female identity in "Love and Fantasy" and explore the relationship between personal memory, collective memory, and cultural memory. The theory of collective memory was proposed by Maurice Habouler, emphasizing the interdependence between individual memory and social environment. Yang Asman further refined it into communicative memory and cultural memory, with the latter focusing more on the objectification and ritualization of memory in historical changes. Cultural memory influences individual and collective identity, and this article will analyze the confusion and construction of identity in Jabbar's works. There is relatively little research on Jabbar in China. This article will explore the shaping of the image of "struggle women" in Jabbar's writings during the post colonial period from the perspective of collective memory.

1、 Identity confusion arising from Asiya Jabbar's aphasia situation

Love and Fantasy explores the issue of Algerian women's identity through the background of colonial wars and national liberation wars. The female characters in the work are divided into three categories: Jabal and his family, struggling women, and suffering women, reflecting the influence of cultural differences and colonial history on identity recognition. Jabal grew up between French culture and Algerian traditional culture, experiencing the confusion of identity. Her love for French language and culture conflicts with Algeria's collective memory, leading to emotional "aphasia". The contradiction between Jabal's personal memory and collective memory has caused her to feel estranged in language and culture, making it difficult for her to fully integrate into Western or local female groups. Her conflict with Western feminist beliefs and Islamic teachings, as well as her complex emotions towards French, further exacerbated her sense of loneliness and identity confusion.

2、 Resolving the Identity Confusion of Asiya Jabbar and Constructing the Identity of "Struggling Women"

The construction of Asiya Jabbar's identity is influenced by Algeria's multiculturalism, Islamic tradition, and national ideology. She embarked on the path of women's struggle and liberation by accepting conflicts and differences, utilizing her personal experiences to create French literature. Jebal indirectly participated in the Algerian National Liberation War, supporting and writing about the struggle for national and women's liberation, forming a personal memory of the struggle. She delved into war life as a journalist and published 'Sons and Daughters of the New World', focusing on the awakening and struggle of Algerian women. Jabbar did not succumb to colonial culture, but used the language of colonizers as a weapon to excavate history, engage in feminist and anti colonial struggles. She agrees with some of the ideas in French culture, but refuses cultural assimilation and uses the ideas she identifies with to break through the traditional constraints on women. Jabbar has a profound historical and academic background, which processes specific history into historical discourse, such as in "Love and Fantasy" where history speaks from its own and the broader perspective of women. She awakened the voice of unnamed women through writing, supporting women's liberation and anti colonial struggles. In terms of religious beliefs, Jabbar did not completely abandon Muslim traditions, but instead wrote in French through a compromise struggle. She uses the writing style of "lifting the veil" and "wearing the veil" to showcase progressive concepts such as women's right to education, resistance to patriarchy, and active participation in national liberation, as well as to resist the unreasonable constraints of Islamic doctrine on women. Jabbar identifies with the identity of Muslim women and advocates for traditional Algerian women to resist injustice through struggle, fight for legitimate rights, and actively participate in national liberation struggles. In terms of personal emotions, Jabbar experienced loneliness and a sense of destiny due to her French learning and writing experience, but she persisted in her struggle and became a unique "struggle woman". She reconstructed her personal identity by screening and interpreting collective memory, and constructed the identity of "struggle women" in the post colonial era.

3、 The Discourse Construction of 'Struggling Women'

Asiya Jabbar portrays the confusion and reconstruction of female identity through stream of consciousness writing and inner monologue in "Love and Fantasy", emphasizing the importance of women expressing their own emotions. She adopts the narrative technique of groupization to revive historical female groups, explore the ways in which new women survive and speak out, and deconstruct the binary thinking mode of gender opposition. Jebal also utilized historical archives to recreate Algeria's colonial history, activate national memory, strengthen cultural identity, construct the discourse of "women's struggle" in the post colonial era, and emphasize the national and global significance of women's struggle.

conclusion

Asiya Jabbar, from the perspective of collective memory, experienced the confusion of identity through interactions with different female collectives, but insisted on national identity and loyalty to the motherland. She utilized other languages, cultures, and local history to call for women's struggle, praise the spirit of women, and construct an identity of "fighting women". Love and Fantasy blends personal memory with national collective memory, giving profound meaning to women's struggles in the post colonial era. Jabbar's self dialogue demonstrates the complexity of identity construction, as she takes struggle as both the starting and ending point, becoming a representative writer of "struggle women" and feminism across borders. The colonial war and cultural collision shaped her spiritual world, providing a unique perspective that enabled her to construct a "struggle woman" identity in collective memory and discover the power of Algerian women to break free from constraints.