Showing posts with label to be or not to be. Show all posts
Showing posts with label to be or not to be. Show all posts

Thursday, April 3, 2014

NYT on Syrian Refugee King Lear in Zaatari Camp, Jordan

Arab Shakespeare functioned the way he often does in a recent, moving New York Times article by Ben Hubbard, "Behind Barbed Wire, Shakespeare Inspires a Cast of Young Syrians."
A heartwarmer. A breath of fresh air amid the relentless arid struggle that characterizes not only these refugees' lives but also most US news coverage of the Middle East.  More than that, a human interest story, using our familiar old Shakespeare (memories high school theatricals) to humanize the young refugees.

“The show is to bring back laughter, joy and humanity,” said its director, Nawar Bulbul, a 40-year-old Syrian actor known at home for his role in “Bab al-Hara,” an enormously popular historical drama that was broadcast throughout the Arab world.

Clumsily spliced (because even though it's a performance of King Lear, it has to end, of course, with an uplifting chant of Hamlet's "To be or not to be"), sparingly staged, the performance seems to have been heartwarming for the participants and their families as well.  If there were many contemporary resonances with Lear and Cordelia's plight, no one mentions them in the NYT piece.  But of course this is Shakespeare's darkest play and not unrelated to the situation in Syria: "As flies to wanton boys are we to th' gods. They kill us for their sport."

Tangentially related, here's part of what one of my first-year students, Rachel Long, wrote last semester in introducing her midterm assignment, a short-story adaptation of King Lear 5.3 that she set in a POW camp:

This scene, set in recent times in an unspecified region, takes place immediately after Cordelia is defeated in battle by Regan, Goneril, Albany and Edmund. My intention in this scene was to briefly emphasize the descent of law and order into a struggle for power and control. This adaptation would attempt to do so by illustrating how King Lear begins in a structuralized environment where Lear is king with legitimate rules and laws, and is transformed into a structure where those who have power took it through force, namely through a civil war, and manipulation. The rest of the adaptation would ideally emphasize the means by which Regan, Goneril and Edmund plot to strip Lear on all political power.
And her adaptation begins:


Lear and Cordelia were transported in large, battered, old van, crammed full with other prisoners, so cramped that not a soul was able to sit down. As the van drew closer to the camp, the passengers slowly ceased to talk – and in the face of the immediate future neither Lear nor Cordelia could think of a single thing to say. Before this Lear had been quite vocal, imaging a world where he and Cordelia would escape and live by themselves, without cares. He was much relieved to be reunited with his daughter; and it seemed to restore much of his good cheer and sense. That cheer faded, however, not long after the vehicle started moving. Lear and Cordelia simply stood by each other now, holding hands, attempting to ward off the heavy trepidation about their destination, having little hope to give. Their fates were now in the control of Edmund, Regan and Goneril, whom Lear refuses to confront despite Cordelia’s urging. But Cordelia’s pleas fell on deft ears and she soon fell silent as she anticipate what was to come.
Cordelia’s first impression of the war camp was deeply unsettling. The buildings themselves were rather unassuming, having the appearance of large brick barnlike buildings which Cordelia knew used to function as soldier’s barracks many years ago, but now they seemed to possess an aura that screamed hopelessness. The landscape was barren, with no trees or shrubs in the near vicinity. The ground was mostly dirt, with large puddles of mud scattered throughout, evidence of a recent rainfall. A sign by the entrance proclaimed “War Camp Ogden, _________.” By avoiding the terminology “Prisoner of War,” their captors were able to avoid the requirements set by the Geneva Convention, which would guarantee fair treatment to prisoners. But the most disturbing facet of the camp was the lack of life. Other than the soldiers that policed it, there was no evidence of human activity. It seemed to be waiting to devour those unfortunate enough to step foot inside. New, unoccupied, but unspeakably weary at the same time. The entire camp was encircled with barbed wire and had guards posted at regular intervals, insuring beyond a doubt that no captive would escape. And in that moment, Cordelia knew she would never again leave this place.
  Yes, it's good when IR students do literature.
 

Tuesday, December 17, 2013

Shakespeare alive and well in Tunisia

Today was the third anniversary of Mohamed Bouazizi's self-immolation, the official spark that ignited the so-called Arab Spring. Whatever else may be happening in Tunisia (national dialogue, uneasy negotiations between secularists and Islamists
On BBC this morning, Lise Doucette began her polyglot report on Tunisia (download here; listen at 11:00 - then go back and notice the cultural politics of language, how Rachid Ghannouchi and some others speak beautiful standard Arabic, Beji Caid Essebsi predictably speaks French, the Salafists speak accented and French-inflected but extremely expressive English...) from a theatre, Toufik Jebali's Teatro, where the new cycle of his satirical show Klem Ellil Zero Virgule (Night Talk Zero Comma, or 0.00 as we might translate it in English) was playing to what others described as packed houses.
"And you use Shakespeare - why use Shakespeare in this very Tunisian production?" she asks Raouf Ben Amor, obviously intrigued."And is it a comedy?"  "Nooo, a tragedy," he insists jauntily. "A tragedy that we meet with as a comedy."
Jebali has posted 16 mins of clips from the show (with French subtitles) at http://www.youtube.com/watch?v=0kELqhhtyoA.  Look for the Hamlet lines starting around 2:57, where Hamlet's "Seems, madam?" speech is addressed (in English) to a niqab-wearing mannequin in a weird critique of Islamists' "customary suits of solemn black" and all the hypocrisy they connote.  Then around 6:50 for the inevitable 2B||!2B:
(It seems Ben Amor is taking the occasion to reminisce about his days as a theatre student in London in the 1970s.)

And of course, the obsession with morgues and gravediggers, the feeling of danse macabre throughout.  As reviewer Asma Drissi puts it:
Dans Klem Ellil zéro virgule, Shakespeare trouve bien sa place, les apparitions de Raouf Ben Amor dans des monologues d'Hamlet ou de Macbeth viennent souligner cette obsession de la mort. Des têtes, des membres, des corps avec des excroissances totalement difformes, des monstres, en somme... il semblerait que Jebali veuille nous dire que nous avons accouché d'un monstre!?
And she goes on to point out that the habit of reading between the lines of a play script, decoding the taboos, so well developed under the authoritarian Arab rulers of the past 40 years, still works to enhance theatregoers' pleasure in Tunisia even today:
Entre rires et émotions qui nous prennent à la gorge, Klem Ellil zéro virgule nous livre tout, sans discours directs et enflammés... lire entre les lignes et s'adonner à un exercice intellectuel pour décrypter les non-dits; c'est à cela que nous invite Jebali, mais on peut aussi se suffire au simple rire libérateur que nous offre cette pièce, le théâtre de Jebali a toujours fonctionné ainsi... A vous de choisir votre propre lecture des choses.
Among other bits of Shakespeariana in Tunisia: another show last summer from serial Shakespeare adaptaer Mohamed Kouka, called Shakespeare Ech Jebou Lena.  Apparently it "offers a humorous take on how Shakespeare's comedies are still relevant in contemporary society." 

And of course there's the semi-expat production of "Macbeth: Leila and Ben" (which has been mentioned here before) - enjoying quite a run after London's 2012 World Shakespeare Festival.  It was warmly received in Tunisia last spring. Although "much awaited" at the Carthage Theatre Days festival last month (which sounded amazing), it was canceled at the last moment for health reasons when director Lotfi Achour had to be hospitalized in Paris; Jebali's play was scheduled instead.  Hopefully Achour has recovered; last week the show toured to Sao Paulo, Brazil!  It's scheduled to open at Paris's Tarmac Theatre in January 2014.
offers a humorous take on how Shakespeare’s comedies are still relevant in contemporary society. - See more at: http://www.tunisia-live.net/2013/05/15/what-is-on-in-tunis-may-15-22/#sthash.nr2OmF4K.dpuf
offers a humorous take on how Shakespeare’s comedies are still relevant in contemporary society. - See more at: http://www.tunisia-live.net/2013/05/15/what-is-on-in-tunis-may-15-22/#sthash.nr2OmF4K.dpuf
 

Friday, August 16, 2013

Pray for Egypt

Time out of joint. But in case anyone doubted the omni-relevance of Hamlet in Egyptian political culture, here's a typical, fairly vacuous example of a secularist writer in Egypt, Mona Ragab, organizing a column in the Al-Dustur newspaper (from Aug 12, before the latest bloody crackdown on Brotherhood supporters) as an extended riff on how the phrase "To be or not to be" (and she highlights its source) captures the great dilemma facing Egypt's identity today. She glosses "To be or not to be" as a choice "between survival and dissolution" (al-baqa' wa-l-fana' -- a Sufi-tinged phrase that has a history in Arabic Shakespeare translations), then "between success and failure."
«إما أن نكون أو لا نكون، هذه هى المسألة « هى عبارة شهيرة للشاعر الإنجليزى الخالد والأشهر ويليام شكسبير من مسرحيته الشهيرة «هاملت» والتى تحولت إلى أفلام سينمائية ومسرحيات بعدة لغات فاشتهرت فى أنحاء العالم
إلى يومنا هذا، وتحولت إلى حكمة حول البقاء فى اللحظات الصعبة، وهذه العبارة تعكس القدرة على الاختيار بين ضدين، إما البقاء أو الفناء، أو بين النجاح أو الفشل للإنسان، إلا أنها أيضاً تتعلق بكل القرارات الصعبة فى الحياة.
Egypt, she argues, must choose: to be the multi-religious nation with the 7000-year history, or to fall victim to the "terrorism" of "al-Ikhwan al-Muta-aslimin" (The Islamizing Brotherhood) against the will of the "vast majority of the Egyptian people." 
Accusations of fascism as well as symptoms of fascist behavior have not been lacking on either side of the latest wave of conflict in Egypt; as ever, Hamlet lends himself to such polemics. 
إن الشعب المصرى الآن أمام اختبار محدد فى هذا التوقيت الدقيق من تاريخ الوطن وبعد ثورة كاسحة ضد حكم الإخوان المتأسلمين وهو «إما أن نكون أو نكون»، إننا أمام مسألة مصير وطن عمره ٧٠٠٠ عام، وبقاء دولة بكافة مؤسساتها المختلفة، وشعب يضم مسلمين ومسيحيين تعايشوا معا ولم يفرقهم أحدا طوال هذا التاريخ الممتد عبر العصور ورغم تعاقب الحضارات على أرضه المباركة.
«إما أن نكون» هو خيارنا الوحيد كشعب عريق يريد دولة مدنية ديقراطية ومستنيرة وليست قائمة على الاتجار بالدين، وكحكومة ليس أمامها إلا أن تستجيب وأن تلتزم بإرادة الشعب المصرى، والـ٤٠ مليون رجل وامرأة وشاب وشابة ممن خرجوا لتفويض الجيش المصرى بمواجهة الإرهاب والعنف.
لقد رفض الشعب الإرهاب وأقصد بالشعب الشعب المصرى كله باستثناء عدد قليل يمثلون جماعة الإخوان المتأسلمين وأتباعها، والمرتزقة الموالين لها من غير المصريين والذين يحملون السلاح ويوجهونه بكل صفاقة إلى صدور المصريين بغية بيع الأرض المصرية وتقسيمها.
«إما أن نكون» هو اختيار لابد أن تترجمه الحكومة المصرية الانتقالية لوقف قتل المصريين وتفعيل القوانين التى تمنع التظاهرات والاعتصامات والمسيرات المسلحة والممارسات الإجرامية والتعذيب الوحشى والخطف الممنهج لمعارضيهم.
 I never said it was pretty, did I?

Wednesday, January 9, 2013

"Alas, poor Syria"!

This editorial cartoon by Habib Haddad just ran in Al-Hayat.  Poor Syria takes the place of the skull.  It's macabre and effective, partly because it follows the usual polemical pattern of personifying the nation as a single person with a single uncertain fate: in this case, Yorick.
h/t David Karjala.

Tuesday, June 12, 2012

Another "Hamlet" protest sign - Syria last spring - in Arabic this time

Just found this too, from Syria. Over a year old: Dera'a, April 2011. Reported here. The sign with two lines of black text right in the middle says "Imma an takuun aw la takuun."  Written in Arabic, in case you were wondering whether only Anglophones use this line. 

Heading back to Cairo, briefly


I'll be in Cairo briefly June 15-23.
Just found this image from Feb 5, 2011 - from the demonstrations in Tahrir that "toppled," as the phrase goes, the dictator Hosni Mubarak. With the bitter wisdom of hindsight we might erase that "toppled" and write in: "allowed the Armed Forces to self-interestedly remove."  The poor girl in this photo - what kind of country will she grow up in?
[Update - image has vanished from Transterra Media web site... this is just a Google cache thumbnail; anyone know how to get it back?]

Monday, December 5, 2011

Or not to be original

In the lead-up to last week's polls in Egypt, not one but two English-language newspapers, AMAY and Ahram Online, ran the headline "To Vote or Not to Vote?" (Thanks, Amy Motlagh.)

Friday, September 9, 2011

Tahrir graffiti

Among many, many, graffiti in Tahrir today. Most were in Arabic and were much more specific. But still, here's the "to be or not to be" thing. Look at the very top in the center.
Posted by Picasa

Tuesday, August 2, 2011

شكسبير في التحرير (Shakespeare in Tahrir)

You knew it was coming, but here it is. As the post-"revolutionary" (I still think it was largely a military coup) situation in Egypt becomes more intense, with a tug-of-war between the military and the protesters, between secular-state and Islamist protesters, and between different branches of Islamists (traditionalists vs. neo-fundamentalists) -- as all this heats up, could Hamlet be far from the conversation?

Tweeted about three weeks ago at http://yfrog.com/kil04ngj

Monday, May 23, 2011

Raja Shehadeh channels Hamlet

I first began studying Arabic fourteen years ago in part because, on my first trip to San Francisco, I had randomly met Palestinian lawyer Raja Shehadeh's cousin Nabil and immediately afterwards, walking into a used bookstore, stumbled on a copy of Shehadeh's memoir, The Third Way.  That's part of what helped inspire my interest in the language and, eventually, in Arab appropriations of Shakespeare.
I want to quote Shehadeh here to illustrate how deeply the imagery of Hamlet -- particularly but not exclusively the young angry Hamlet of Act I -- has become interwoven with formulations  of Palestinian identity, Arab identity, and the conflict over Palestine.  This is from Shehadeh's interview in David Grossman's 2002 book The Yellow Wind  (also reviewed here).  He says:
Of the two ways open to me as a Palestinian -- to surrender to the occupation and collaborate with it, or to take up arms against it, two possibilities which mean, to my mind, losing one's humanity -- I choose the third way. To remain here. To see how my home becomes my prison, which I do not want to leave, because the jailer will then not allow me to return.

I believe it is no stretch to read Shehadeh's refusal to "take up arms" as related to Hamlet's hesitation during the "to be or not to be" soliloquy -- how to commit oneself to fighting an evil so huge that, like a "sea of troubles," it will simply swallow up the humanity of anyone who engages with it?  Shehadeh's "to surrender... and to collaborate" are symbolically identical, in Arab political discourse, with Hamlet's "to die, to sleep." 
Two unsatisfactory options which leave him searching for a "third way," one that lets his essential humanity be recognized and gives him (at least) a voice in shaping how his history comes out.  You can see where the impulse comes from.  Even if you question its efficacy.  (And now his latest book, ever searching for a place to stand, seems to be harking back to the Ottomans.)

Monday, May 9, 2011

Tunisia "To be or not to be"

Another 2B moment from the rhetoric of the Arab revolutions.  This one's a Facebook group called
Tunisie To be or not to be - شعب تونس نكون او لا نكون

'To Be or Not To Be' in Lebanon?

Here's the slide from my AUB talk that the Daily Star reporter was alluding to. I took this photo in late Feb 2005 - it's the graffiti around Martyrs' Square (later Liberty Square) in downtown Beirut, where people were commemmorating the Valentine's Day 2005 car-bomb assassination of former prime minister Rafik Hariri. Can you see the faint writing, in English, right at the bottom of the photo? 
"To be or not to be now is the time."


And here's another example of Lebanon-related "to be or not to be" rhetoric: Walid Jumblatt (this was before he broke with the March 14 grouping) saying a rally was absolutely crucial to the existential future of Lebanon
"Notre combat c’est “être ou ne pas être.” No hyperbole or anything.

Flew home from glorious Beirut yesterday.  Sigh.