Tuesday, March 25, 2014

Cultural Entry #2: Andrea Stinson

Andrea Stinson
Cultural Portfolio: Arabic Movies


Movies are a part of Arabic culture. Approximately 3 out of 4 Arabic films are Egyptian films. There are several film festivals that take place in the Middle East. One being the Cairo International Film Festival (CIFF), which was established in 1976. At this film festival awards are given, the best being a Golden Pyramid, the award for best film. Other prizes include the Silver Pyramid Prize and Naguib Mahfouz Prize. Sometimes the festival will be used to make political and cultural statements by adding references and ideas within the films. The CIFF is the biggest contributor to the growth of networking and production of films coming from the Arab world.
The CIFF though still popular, is becoming less popular than festivals such as the Dubai International Film Festival which are more extravagant. Awards at the Dubai International Film Festival include: the Muhr Emirati, Muhr Arab Short, Muhr Arab Documentary, Muhr Arab Feature, Muhr AsianAfrica Short, Muhr AsiaAfrica Documentary, Muhr AsiaAfrica Feature, FIPRESCI Short, FIPRESCI Feature, and EmiratesNBD People’s Choice Award.
The last couple years the festivals have suffered as political turmoil and low cinema admissions are making them less popular.




Sources
UK Hot Movies, Cairo Film Festival
Dubai Film Festival, Industry and Films
Cairo Film Connection


Monday, March 24, 2014

Culture Entry #2: Arghileh


Being of Lebanese descent, I have had many opportunities to travel to Lebanon and observe their lifestyle, which is much more relaxed than the lifestyle of your average American. One thing that many Arab people enjoy when they are trying to relax is argileh (also known as "hookah"). It is a water pipe that is used to smoke flavored tobacco, which is called shisha. It comes in a variety of flavors including mint, apple, grape, and other fruit flavors. The shisha is vaporized and the vapor passes through a water basin, which is the base of the hookah. This base is glass and comes in a variety of colors, often times with some sort of design on it. Hookahs with very intricate designs can cost hundreds of dollars. The pipe is the body of the hookah, which is usually made of stainless steel. Rubber hoses are connected to the pipe and the ends are made of wood with a mouthpiece made of metal attached to it. A clay bowl at the top of the pipe holds the shisha, which is often covered by tin foil that has holes poked into it. Hot coals are used to heat up the shisha and are placed on top of the tin foil if present or directly on unflavored tobacco. The water pipe itself can also be called a "sheesha." Smoking argileh is very popular in the Middle East but its popularity has even spread to North America where there are many hookah cafes and lounges.

In Lebanon, all of my cousins and aunts and uncles smoke shisha. It is an activity that is done in groups which makes it a part of the daily social life of many Arab people. The most common time to do so for them is after a large meal and especially late at night. They would sit outside, drink Turkish coffee, and smoke their argileh. You do not have to be 18 to smoke shisha like in the United States where you must be 18 to purchase tobacco or go to a hookah cafe. The varieties of flavors are more common in America than they are in the Middle East. Most people smoke the mint or "double apple" flavor or sometimes even unflavored tobacco. When a guest who smokes argileh arrives at the house, members of the household will usually offer to prepare one for them. When you go to a restaurant in the Middle East, you are usually able to order a hookah with your meal. Many parents in the United States disapprove of their children smoking hookah, but most of my cousins in Lebanon actually smoke argileh with their parents.

While smoking argileh is an enjoyable pastime and a part of Middle Eastern social life, it can be very harmful. It has many risks in common with cigarette smoking. It delivers nicotine to the body just like cigarette smoking and when the tobacco is burnt, it becomes just as toxic as cigarette smoke. For this reason, it is important to smoke shisha in moderation to avoid getting cancer and other health problems.



References:
http://www.cdc.gov/tobacco/data_statistics/fact_sheets/tobacco_industry/hookahs/
http://www2.hawaii.edu/~ztomasze/hookahmanual.html

Cultural Entry #2: Beirut, the "Paris of the Middle East"

- Ian Rollins




Beirut, the capital of Lebanon, has changed quite a bit over the past 200 years.  The “Paris of the Middle East,” a popular moniker for the city during its golden age, was a safe-haven for Western tourists wishing to experience the exotic wonders of the Middle East with all the comforts of a modern, European metropolis.
Before Lebanon’s liberation from French colonial rule in 1943, Lebanon and the surrounding territories were part of the Ottoman Empire.   The French Mandate came into effect in 1920 as a result of the defeat of the Central Powers in World War I.  The city, a stunning combination of Ottoman and Imperial French architecture, was a seaside paradise with beachside cafes, glamorous resorts, and cool temperatures made it a highly desirable destination for wealthy Westerners and Arabs alike to vacation in.  The nearby Lebanese mountains offered a relaxing retreat from the city with quaint villages and the centuries-old Lebanese cedar forests, renowned for centuries as a source of quality lumber.  Along with the city’s numerous attractions, Lebanon’s financial institutions made it a desirable location for investment.
Conflict amongst the various religious groups, however, pushed the country into a violent civil war, which lasted from 1970-1975.  It was this war that first wrought havoc on the gleaming capital that was Beirut.  Following the Civil War, the city was essentially divided between the various Christian and Muslims neighborhoods.  After a few years of relative stability, warfare broke out once more in 1982.  Chaos once again reigned in Beirut as Israeli forces occupied the city.  It was during this time that horrific atrocities occurred in the Sabra and Shatila Massacres.
Following the withdrawal of Israeli, and later American, forces, and life within the city began to return to normal.  Sectarian tensions do occasionally flair up, however. In recent years, efforts have been made to revitalize the city.  Foreign investment from both the West and the wealthy Gulf States has led to a rebirth of the Beiruti social scene.  All Beirutis, however, don’t embrace modernity as many lament the loss of the city’s historic charm being replaced by contemporary investment.


Sources:
Antelava, Natalia. "'Ugly Beirut' Struggles to Survive Peace." BBC News. BBC, 05 Oct.
Friedman, Thomas L. From Beirut to Jerusalem. New York: Farrar Straus Giroux,
1989. Print.
Kaplan, Robert D. The Arabists: The Romance of an American Elite. New York: Free,
1993. Print. 

Emma Glynn's Culture Portfolio #2

The Arabic Language and its Dialects

The Arabic language is a Semetic language that has 12 dialects and is spoken in 28 different countries by over 200 million people world wide. It is believed to have spread along with the spread of Islam and through nomadic peoples. Those who read the Quran and converted to Islam began learning it and speaking it.
Arabic is a diglossia language which means that the written form and the spoken form are different. Modern Standard Arabic, or MSA, is written and understood by everyone in the Arab world but the dialects are what is spoken. MSA is mostly used in formal settings such as government documents or public  broadcasts. It is the only form of Arabic with a grammar system that is explicitly regulated and used as a national language. All other dialects of Arabic simply have a sense of what is “grammatically correct” or incorrect.
Most of the Arabic dialects can be written fairly similarly and share much of their vocabulary. On the other hand, some dialects are so fundamentally different that they are unintelligible to one another. For example, a native Moroccan speaker would probably not be able to understand a Levantine speaker. That is partially because the dialects are so different, and partially because they are less commonly spoken forms. Egyptian, on the other hand, is much more popular in the Arab world due in no small part to their presence in international movies and television.
Some common dialects are Arabian, Egyptian, Lebanese, Moroccan, Iraqi, Andalusian, Palestinian, Yemeni, and Sudanese. Arabian Arabic contains the subdialects: Bahraini Arabic, Gulf Arabic and Hejazi Arabic. Most dialects are separated by nation and region. However, there are multiple ways in which to separate the dialects. Another common way is Maghrebi, Egyptian, Levantine, Gulf, and Iraqi. Those are more loosely separated by region, and create broader look at the different forms.
The Hindu Arabic numeral system is another thing that is uniform across the Arab world. It began with ancient scientists and mathematicians and eventually grew into every day use. It is a list of ten symbols and uses all the same rules as any other base-10 number system.


Habibi Rasak Kharban: The Middle Eastern Story of Forbidden Love

This past week a friend of mine and I went to a film screening of Habibi Rasak Kharban graciously screened by the class The Imagining of the Middle East. I walked in not knowing what to expect, and ended up watching a beautiful film about two young persons in Gaza not being able to be together because of the unnecessary laws and hindrances of the Israeli/Palestinian world.



The film begins with its male lover, Qays, in a college classroom reading Sufi poetry, the poetry from which the original love story told in Habibi is from. Once Layla, the female lover, hears Qays reading their relationship begins to form. They realize they share a similar love of literature and poetry as well as a similar perspective on life and they absolutely must be with one another at all times. But they leave college in the West Bank and return to Gaza, the place that will force one another away from each other at all times. Gaza's traditions and worries imprison them and ultimately disallow them from being together.

Habibi's content impacted me so largely that I sought out more information on the film and the storyline on the internet, where I learned that the film is a modern adaptation of the ancient Sufi poem about the lovers Layla and Qays, Majnun Layla, “Possessed by Madness for Layla”. The poem’s origin traces back to a short, anecdotal poem in ancient Arabia which was later expanded by the Iranian poet Nizami Ganjavi as the third of his five narrative poems, Khamsa.



In the Iranian poem Majnun falls in love with Layla and composes poems about his feeling for her, poems that are obviously speaking about her. In the film he tags Gaza’s walls with these poems that mention her name. In both works Qays becomes known as Majnun because he has been possessed by the love he feels for Layla. Qays asks Layla’s father for her hand but he is rejected because he is considered a madman in the community. It would be a scandal for Layla’s father to allow for the marriage when Qays is reputed to be mentally unbalanced.

Soon after Layla must marry another man, against her will, and both are plunged into sadness. Qays runs away into the desert where he is seen reciting poetry to himself and writing in the sand with a stick.  Layla moves to Northern Arabia with her husband where she soon dies, perhaps out of heartbreak. Majnun is later found dead near Layla’s grave where one can find carved on a nearby rock three verses of poetry dedicated to Layla,
” I pass by these walls, the walls of Layla
And I kiss this wall and that wall
It’s not Love of the houses that has taken my heart
But of the One who dwells in those houses”


I especially enjoyed watching Habibi Rasak Kharban because it introduced me to the Middle Eastern equivalent of  the Western world’s, Romeo and Juliet, the narrative poem that also discusses tragic, youthful love.

http://www.habibithefilm.com/
http://en.wikipedia.org/wiki/Layla_and_Majnun

-Culture Portfolio 2- اليسا شاينر

For this portfolio, I explored a bit of Arabic popular music. My research turned me to Assi El Helani’s
Assi El Helani
Oud
“Lebnani”.  Mohammad El Helani, known popularly as Assi El Helani, is a current Lebanese artist. Assi was born in Jdaydeh, which is just about 20 minutes outside of Beirut. Of poorer origins, he has 13 brothers and sisters in his family of which he is the third youngest. His mother was a member of the Ali Shirwan tribe and his father was a member of the Malekshahi tribe.
On the musical side of things, Assi studied for five years at the Higher Institute of Music in Lebanon where he majored in Oud performance and Arab vocal techniques. Currently, he is a judge on the show “The Voice: Ahla Sawt” and is very involved in humanitarian issues.
His song, “Lebnani” was released in 2008 right after the 2008 Lebanese elections in which an independent candidate, Michel Suleiman, won. (Suleiman is currently the president of Lebanon). According to a couple of sources, the song was an instant hit for it was a source of Lebanese pride and nationality.
In a very catchy and upbeat song, the lyrics go:

غطي الشمس بفي جبينك
“Cover the sun (light) with the shade of your brow
بيحقلك وطنك دينك
Your country and your religion are your rights
لو هالدني سألت مينك؟
قلن انك لبناني
If this world asked, "Who are you?" Tell them that you're Lebanese”


It is very interesting to note that even though I do not know a lot of Arabic, and I certainly cannot claim to understand the Levantine dialect, as I was listening to the song, I could pick out certain words that I recognized. Additionally, one does not need to know any Arabic to watch the video and understand the motif of national pride in the music. Without understanding most of the words, I could still feel that sense of nationalism evoked through the stunning images of Lebanon and the heartfelt lyrics.






sources:
http://www.thearabicstudent.com/2009/11/assi-el-helani-lebnani-w-lyrics.html

Culture Entry #2- Gretchen Anderson



Dreams of Trespass- Fatima Mernissi

I recently read a book called "Dreams of Trespass" by Fatima Mernissi, which is a sort of memoir of her childhood in Morocco in the 50s and 60s but also a commentary on ideas like the harem and hudud (or "frontier", also "border"). Mernissi grew up intrigued by the harems that she spent her life in. She lived in a harem in Fez with her paternal grandparents, her father and his brother, and their wives and children, as well as many divorced and widowed aunts, servants, and guests. She would also visit her maternal grandparent's harem out in the country.

The book tells of her various adventures and about the daily life in a harem (or in her specific family harem). She tells of her close friendship with her cousin, Samir, which grows apart as they each get older and begin to realize the differences in their gender. She tells the difference between each harem: how the one in the country does not have walls, but her grandfather has many wives so they must be careful to please him or else they may not get to spend nights with him. The harem in the medina of Fez has walls and the women are not allowed to leave, but within the walls they express their desire for freedom in many ways. Her cousins, Chama, loves drama and theater, and she acts out many plays and shows her desire for a modern opportunity to leave the harem and explore the world outside. She tells stories of strong women who are able to escape the hold of men. Mernissi's Aunt Habiba is a divorcee who must therefore abide by the tradition of the house that Lalla Mani (Mernissi's grandmother) demands while the women embroider traditional patterns for their qamis's, but in the secret of her upper floor room, she embroiders birds and modern designs that symbolize her passion for flight and desire to see more of the sky than just that which is visible above the courtyard and the terrace.

Mernissi writes in a satyrical way. She tells stories and shares information that grabs the reader because her style is so playful while she addresses a serious topic. She pokes fun at the way the characters in her family behave and she makes jokes about her own behavior and thought processes as a child. However, her book is a commentary on the life of a woman and how women must always be aware of the hudud, or the invisible line that they are not allowed to cross. In the medina harem in Fez, that line is a physical wall, or boundary, that the women cannot pass. In the harem in the countryside, that line is more abstract and scares her because she is not sure how she is allowed to behave. In the context of this book, it is interesting how she explore the meaning of the hudud and the definition of a harem while she is just a young girl. She and her cousin Samir investigate why the harem is a place that their relatives feel it necessary to live. They explore the differences between the traditional way of life and the modern way that the French and Americans and Germans live. It is a super interesting book to read because she leaves room for the audience to engage in her life and have their own thoughts about the hudud.

My favorite quote comes from the character Mina, a servant woman who escaped her kidnappers and ended up living in the Mernissi harem. When young Fatima asks her how she will know which side of the frontier (hudud) she is on, Mina replies, "if you can't get out, you are on the powerless side"(242).

This was a super interesting book to read because of the beautiful way that Mernissi portrays her childhood. It is beautiful, but laced with the disappointments and lack of freedom that tradition and the hudud bring. I found myself completely in love with Morocco (I can't wait to go there in two months for study abroad!), but I also saw an interesting perspective on feminism and women's position below men in the 50s and 60s in a Muslim country.

Mernissi, Fatima. Dreams of Trespass: Tales of a Harem Girlhood. Reading, MA: Addison-Wesley Pub., 1994. Print.