A Separation

Cultural diplomacy has often been ignored as a salient form of political diplomacy. Currently, we are seeing a change in the practice of Arabic cultural diplomacy as it expands to include media that is not state-affiliated and creative projects that are made independently of the government. One example is Iranian director Asghar Farhadi, whose award-winning film, A Separation, has provided foreign audiences around the world with an accurate and credible portrayal of Iranian culture and identity.

Farhadi’s A Separation, which he describes as a “detective film told in the style of a documentary,” demonstrates the influence of film diplomacy as a medium for communicating messages, so often miscommunicated, to the global audience. A Separation is an incredibly powerful film about the difficulties of existing within two spheres at once—the traditions and precedents of old Arab culture and the struggles and demands of modern society. It gives American audiences an incredibly intimate and personal exploration of Iranian domestic life—a life divided by gender, age, religion and class.

The movie tells the story of an Iranian couple going through a separation (Nader and Simin) and the domestic worker Nader hires to help care for his ailing father (Razieh) as a result of Simin moving out. Razieh, who is pregnant finds the work incredibly difficult and eventually suffers a miscarriage. The movie revolves around the culpability of that miscarriage which could have been caused by Nader’s harsh treatment of her or her husband’s alleged domestic abuse. The film shows the audience intimate portraits of Nader and Simin’s life such as domestic quarrels, daily work, mental disease, their daughter’s schooling, Tehran traffic, frustrating government bureaucracy.

We read a lot this semester about the difficulty Iranian filmmakers have in expressing themselves outside the bounds of national censorship as well as the expectations of the Iranian filmgoer. It is rare that a film made within Iran can capture such an intimate and morally complex portrait of domestic life. It forces the audience to ask themselves complex and globally relevant questions of responsibility—the film focuses on the difficulty and ambiguity in telling the truth and the effects of inflexibility and pride within Iranian male culture.

This movie is interesting because though there are allusions to Iranian politics, it does not present itself as a political work. Instead, it gives us a snapshot of Iranian life, allowing its audience to pick up on the subtle similarities and differences between the Iranian and American domestic spheres. I think that often Middle Eastern films about social issues are regarded in a political context because daily life in the Arab World is completely dominated by political life. A Separation certainly brings about questions of morality and ethics but also refuses to be a political talking piece. There is family at the heart of this film. Yes, there are gender dynamics, class conflicts and an exploration of the religious and social systems that cause Razieh to find herself in such despair, but family is what is truly at the heart of this film. The politics of the family in this case supersedes the politics of the nation.

Here is a link to the trailer for A Separation 

Posted in Theatre & Film | 3 Comments

IAM and French/Arabic Hip-Hop

I spent the second half of last year living in France and was surprised by the prevalence of Arabic identity within French pop culture. In France, Arabs from northern African are known as “Maghrebs.” IAM is one of the first and most prominent Maghrébin hip-hop bands in France and its front man, Akhenaton is also a popular solo artist. In France, Maghrebs experience a strong amount of social and political prejudice. An incredibly conservative political party, Front National (FN), campaigns almost solely on the platform that Maghrébins do not belong in France and should be expelled from the country as they are not a part of French identity. IAM uses their music to fight against FN. An example of this can be heard in their contribution to the song “Contre les Lois Racistes” (Against the Racist Laws), which focused on raising youth consciousness to rally against unjust immigration laws.

Maghrébin hip-hop has emerged in recent decades as a way for French Maghrébin youth to vocalize their discontent and engrain themselves within France’s growing music industry as a permanent part of popular culture. IAM raps about African and Arabic identity in its music, with particular allusion to ancient Egypt. The group emerged in the late 80′s and is known for mixing French beats and lyrics with Middle Eastern and Egyptian influence. Even their stage names are of Egyptian origin; Akhenaton and Kheops both chose stage names that allude to pharaohs. By referencing ancient Egypt and referring to themselves as pharaohs, IAM assert connections to the contemporary Arab world in an indirect way. If their music were more outright with their references to Middle Eastern origins, white French conservatives might associate it with Islamic Fundamentalism’s grip over North African diasporatic communities living in France and try and censor it.

Often, when someone of Arabic origin immigrates to France, they are encouraged, if not forced, to forget their cultural roots and assimilate into the French culture. IAM helped to reinvigorate the large but culturally silent Maghrébin population within France. The group’s music is both politically charged and defiant; it subverts notions of racial superiority by suggesting that a multiracial alliance can combat “old” French politics.

In recent years, their connection with Maghrébin culture and Middle Eastern identity has become more pronounced. Now, they project a specifically Middle Eastern and Maghrébin image  in order to try and make the Islamic and Arabic subculture in France a permanent part of national identity. This is a theme that Akhenaton has carried into his solo career. He posesses many different cultural identities (from Italy, living in France, practicing Islam and of Middle Eastern descent) and unites these identities through the universal language of hip-hop. These connections and this effort can be particularly seen on the cover of his solo album Meteque et Mat. The album shows an Italian man with a Pharaoh chess piece, in front of the background of an Islamic design around his name and an Arab and Italian looking house.

I thought that this group was a great example of the way Middle Eastern hip-hop not only acts as an ambassador for Arabic identity and culture, but has the ability to transform the way Arabs are represented across pop culture.

Here is a link to “Contre les Lois Racistes”

Here is a link to Akhenaton’s album cover.

Posted in Algeria, Music & Oral Performance, North Africa | 1 Comment

Dialogue Through Music

While browsing the internet exploring the world of Middle Eastern music, I found this article called “The Arab League of Hip Hop”. This article discusses the “political potency” of Arab Hip Hop, and its transnational existence and unity throughout the Middle East, by comparing it to the Arab League and jokingly calling it the “Arab League of Hip Hop”. The author mentions U.S.A. backing of Arab Hip Hop and of Hip Hop in general for diplomacy use, but he focuses mainly on the lack of support by the U.S. for Palestinian Hip Hop. He even mentions that Hamas does not support Palestinian Hip Hop.

What particularly stood out to me in this article was how Arab hip hop, specifically Palestinian, engages in a dialogue with various events throughout the middle east and the world. The example they gave was Shadia Mansour’s, a British-Palestinian artist, song “Koffeye Arabeyye/The Kufiya is Arabic”. She wrote this song as a reaction to the creation of an Israeli Keffiyeh. Mansour immediately reacted to the Israeli appropriation of the Kufiya by writing and performing her song. This incited a dialogue within the mainstream media, critiquing the existence of the Israeli Keffiyeh and showing support for Palestinians. This seemed to me to be a really good example of how Arab Hip Hop is politically engaged in current events and how it encourages dialogue about these events amongst its fans.

Here is the the website for the Israeli Keffiyeh and here is a link to Mansour’s sung response.

Posted in Israel, Music & Oral Performance, Out-of-Class Media Post | Tagged , , , | 4 Comments

Shim al-Yasmin by Mashrou3 Leila

Mashrou3 Leila is a Lebanese band that has amassed great popularity among the more alternative music scene in the Arab world after releasing their debut album in 2009.  They are known for satirically commenting on social issues in Lebanese and Arab society and as such have been faced with a lot of criticism.

One of their songs entitled “Shim al-Yasmin” or “Smell the Jasmine” is about a homosexual relationship and criticizes the homophobia found in Arab society.  It poses a dilemma in which the singer is in love with another man and wants to have a relationship with him, yet society will not allow for this.  He says he wanted to“’arfak ‘a ahli” or “introduce you to my family”, but “inta bi beitak o ana shi beit” or “you’re in your house, and I’m in another”.  Finally, he ends the song with “o tzakkar tinsani” or “remember to forget me”.

I found this song interesting primarily because it touches on one of the most controversial issues in Arab society today in a very subtle way.  He uses the ending possessive pronoun “-ek” instead of “-ik” to imply that he is talking a man.  Furthermore, he does not even explicit say that he loves this man, but instead muses about how he wants to do everything with this man that he would do if he were in a relationship (i.e. introduce you to my parents, take care of your kids, be your homemaker, etc).

In addition, this song is reminiscent of a more classical Arabic style than Mashrou3 Leila’s other songs.  They employ a very stripped-down background music and utilize instruments like a bass guitar, an acoustic guitar, a violin, and a piano.  None of these are particularly “Arab”, but rather than overshadow Hamed Sinno’s voice, these instruments yield to the power of it.  As such, if we focus on his voice, we find that it evokes a more “classical” sentiment.  He constantly elongates and wavers syllables, and emphasizes the pronunciation of certain letters such as the “haa” in habibi.  This point is particularly important because he chooses to emphasize words that are the key subjects in discussion of homosexuality, habibi meaning my darling (masculine).  He stays painstakingly true to correct Arabic pronunciation, which creates an interesting dichotomy between the value of Arabic culture and his criticism of this same culture.

Link to a live version of the song: http://www.youtube.com/watch?v=Df-89RZgXrw

Link to lyrics in Arabic: http://feelnotes.wordpress.com/2010/07/08/mashrou3-leila-the-lyrics/

Link to translation: http://feelnotes.wordpress.com/2010/07/12/mashrou3-leila-the-english-lyrics/

Posted in Music & Oral Performance, Out-of-Class Media Post | Tagged , , , , , | 3 Comments

Hip-Hop Fueling the Arab Spring

Hip-Hop is being used as a revolutionary outlet in the Middle East by pushing the boundaries of freedom of speech through expressing the struggles and violence of the Arab world. This national effort to unite has not been an easy one for rap artists. Many of the Arab rap performers have ended up in jail, beaten, or even dead.

Ibrahim Qashoush, the artist that created the Syrian street anthem, “Come on Leave Bashar,” was killed and brutally had his vocal cords carved out of his neck. Qashoush used his lyrics to become a revolutionary leader and rallied his hometown together. When the uprisings began to break out, thousands shouted Qashoush’s lyrics in the street. It is thought that Qashoush was captured and killed by the government security agents. A witness said he saw Qashoush walking to work when a car stopped and several men threw him in and sped away. His body was found in the Orontes River, which runs through his hometown.

60 percent of the Arab world is under the age of 30 and most are proficient in social media. It is interesting to see how musician’s lives are put at risk due to viral lyrics. Many of the artists have taken full advantage of hip-hop’s popularity amongst the youth in order to become a revolutionary leaders and voices of the Arab Spring.

 

http://www.huffingtonpost.com/2011/07/27/ibrahim-qashoush-syria-protests_n_911284.html

Posted in Uncategorized | 5 Comments

Is American Hip Hop Dead?

When I watched I Love Hip Hop in Morocco, a 2007 documentary about the growing hip hop scene in Morocco, what stood out to me the most were the comments about American hip hop and its current state in comparison to Moroccan hip hop. At one point, a Moroccan rapper says that American hip hop doesn’t talk about real issues anymore- it’s now about “bling bling” and “the lyrics don’t mean anything.” This clearly contrasts with Moroccan hip hop that is very much focused on political and social issues, as was American hip hop in its earlier stages. Of course there’s still hip hop that discusses societal issues in America, but it’s certainly not as popular as it may have been in the past or as it potentially could be.

In the Aljazeera article, Levaraging Hip Hop in US Foreign Policy, Aidi quotes the rapper Lowkey, who says “hip hop at its best has exposed power, challenged power, it hasn’t served power. When the US government loves the same rappers you love, whose interests are those rappers serving?” This brings  up an important question, but I wouldn’t go so far as to say rappers are no longer critical of the government– so why aren’t they rapping about it?

Maybe it’s because rapping about political issues isn’t popular in America and therefore isn’t profitable. The Moroccan rappers we saw in the movie emphasized that they weren’t rapping for the money (they had to DJ parties for funding)– they were rapping to educate, express themselves, and challenge the government. I would similarly guess that American hip hop in its early stages wasn’t about the money- it was about expression. But more recently, hip hop artists are at the top of the charts, headlining music festivals, selling out huge venues- and then rapping about their wealth and fame. Hip hop is no longer what it used to be in America; the genre has changed- or perhaps it has just moved on to new struggles in new places. Hip hop isn’t dead, but, as Lowkey said, its ‘at its best’ when its challenging power- like in Morocco and Palestine- so that’s where its truly thriving.

Posted in In-Class Media Post, Music & Oral Performance, North Africa, Uncategorized | 6 Comments

I Love Hip Hop in Morocco and Cultural Appropriation

Like Charles, I also chose to look at I Love Hip Hop in Morocco.  Our class discussion about cultural appropriation really interested me, particularly how Litvin’s ideas about the appropriation of Hamlet might relate to Arab hip hop as well.  On a visual level, the “I Love Hip Hop” phrase expressed with a heart references the “I Love New York” t-shirts, and while this “I” plus a heart is fairly common now, it made me think of international marketing techniques.  In the film, the organizers’ efforts to find corporate sponsors include meetings with Coca-Cola, who represents this same kind of multinational corporate marketing.  On the website for the film, ilovehiphopinmorocco.com, you can buy a variety of different products with this phrase.

In terms of the hip hop artists themselves, they do seem to be engaging with American rap from the 1980s and 1990s in ways that are responsive.  Rather than simply sampling the sounds or the style, as some American hip hop artists now do with Arab music (like in Jay-Z’s “Big Pimpin’”), the artists do have a particular understanding of the context of this hip hop and rap and can relate that context to their own struggles.  In a similar way, the themes of Hamlet really resonated with many in the Arab world, and thus Hamlet was incorporated into the Arab theater canon in new ways.  Are there more connections between Hamlet and hip hop?  The phrase “words, words, words” comes to mind.  Also, are American artists engaging in similar appropriation of Arab hip hop?  The scene where the group meets with Chuck D might be an example of this.

Posted in In-Class Media Post, Music & Oral Performance, Theatre & Film | 2 Comments

Street Jokes, Polysemy, and Intertextuality

Nukat al Shari3a (Street Jokes) is a program shown on Jordanian television that follows host Mohammed Lahham as he travels through both Palestine and Jordan asking people he meets on the street to tell him a joke. The show is currently in its second season. This is a link to the source I found out about the show from, a blog that helps Arabic students to gain proficiency in dialect through vieweing various media forms:
http://thearabicstudent.blogspot.com/2012/04/palestinian-jokes-explained-in-english.html
I find the link above to be really interesting for a few reasons. In response to one child’s joke, the host replies “Like!” in English and gives him a high five. Though the entire show is in Arabic, the host chooses to break this linguistic precedent and use the English word ‘like,’ to invoke the facebook practice of ‘liking’ content published by friends. The polysemy of the video sends an interesting message about the demographics that the show is trying to reach; it would be a really interesting study to look at what type of audience is watching the show regularly, how much English they may speak, how familiar they are with facebook, and whether the reference was understood. The fact that people residing in other countries often perceive facebook as inherently connected with the English language is also an interesting fact.
Another video actually contains a reference to the Zenga Zenga video that we watched in class. Though I’m not entirely sure about the Arabic in this portion of the video, it seems as though the host asks a man to tell him a joke, to which he eventually replies, “zenga zenga!” and continues to recite a few notable quotes from the clip. The show plays on this reference and plays the song over clips of the host interacting with Palestinians with editing effects that reflect the original youtube sensation. This small digression demonstrates how important a role intertextuality can play in humor and media in general.
http://www.youtube.com/watch?v=0M2i5_vHA9s&feature=fvst
Though they do not usually have English subtitles, you can view more of these videos by searching for ‘Mohammed Lahham’ on youtube.

Posted in Uncategorized | Tagged | 1 Comment

Homeland Imprisoned Within Itself

Leading up to and during the Iranian Revolution, huge numbers of Iranians fled their country and moved to the West. The Iranian diaspora now has pockets throughout Europe and the US. Nowhere is the population of Iranian refugees and their children larger than in Los Angeles, known in the Persian community there as Tehrangeles, and population estimates range between 700,000 and 800,00 Iranians (far more than the population of Boston proper). Because of the huge restrictions on music production in Iran, the majority of Iranian pop music is now produced in LA and distributed in Iran via satellite channels and the internet.

Hengameh, an Iranian American artist based out of LA produced a song in 2006 called “Iran.” Similar to the Turkish songs we listened to in class, Hengameh’s song is a mournful love song about her homeland. Employing acoustic guitar and accordion combined with entirely Farsi lyrics, Hengameh combines American musical tactics with Persian poetics. “From you hardly a word, and me with a broken heart,” she sings evoking the loss of a beloved father. She does not shy from politics either, singing about “a great old homeland, imprisoned within itself.” Hengameh’s song exemplifies the pan-Middle Estern topic of homeland in music and approaches it in a way that emotionally connects with Iranians both inside and outside of Iran.

Watch the music video here: Iran- Hengameh

Posted in Uncategorized | 2 Comments

I Love Hip Hop In Morocco

I Love Hip Hop In Morocco is a documentary about the first major hip hop festival in Morocco.  While the overarching theme is the creation and performance of the festival, it also focuses on individual artists and allows the viewer access to their thoughts. I found a couple aspects of the film surprising.  First, I thought it was interesting how self-aware many of the artists were.  In American rap, much of the music and the discourse between rappers seems to be very self centered, as the artists tend to focus on themselves – their positive attributes and worldly goods.  There is little to no mention of other people (save for insults) and other places in the world.  However, the Moroccan artists seemed very aware of their place in a global hip hop scene (relative to their American influences) as well as their linkage to Hip Hop as a music of resistance.  Most mainstream American artists no longer link rap to the struggles experienced by African Americans, but the Moroccan rappers link their music with both their daily struggles and the historical precedent.

Another aspect I found interesting was that a lot of the artists in the movie were in groups, such as H-Kayne.  While this is reminiscent of earlier American rap, as there were groups such as the Sugarhill Gang and Run-DMC, it is not really reflective of modern day US hip hop, where most artists perform solo.  Since Moroccan hip hop was still in its early stages, I wonder if it will follow the path of American rap and morph into a more solo scene, or if there is a cultural difference that encourages group collaboration.

Posted in In-Class Media Post, Music & Oral Performance, Theatre & Film | 3 Comments