Tag: damascus

  • Turning up the volume

    Yasmine El Rashidi, contributor to the PEN-award-winning title Writing Revolution: The Voices from Tunis to Damascus, tells PEN Atlas about growing up learning English: exile and community, being alienated and finding her voice

    I am asked, frequently, what it means to be a woman in the Arab world; what it means to be a woman writing, expressing herself, making statements – often contrarian – in a context so dominantly male. I often choose not to respond, not to write those pieces people ask of me, not to feed an assumption of difficulty and struggle associated with gender. But occasionally, I succumb – offering editors and audiences a response to what, from their view, must be the most pressing question, the greatest struggle, for me as a female writer in Egypt.

    It’s not easy being a woman in the Middle East, and much less so today, in Egypt, with all the tumult and rising conservatism that has come to pass in the months – or years now – after the uprising. It’s not easy, but one finds ways to deal with the challenge, of the invasion of privacy, of space; of the objectification and the patriarchy that interferes and takes liberties on both the superficial and intimate levels of one’s life. There are challenges, but we find ways of tending to them and after a lifetime of it, waste little energy lamenting; we either carry on with our lives and put on blinders and trudge along, or, we take up the rights of women as a cause and calling. I know many women who take up this fight each day.

    The greatest challenge, and struggle, for me is a different one – it is the one of language, of voice. I made the decision years ago, as a teenager, to be a writer, and my parents had made the decision even years before that their children would go to an English school. It meant, without any choosing of my own but merely fluke – default – that I found my writing voice in a language not native to my country, and I struggle, often, almost daily, with this – with the sensation, or sense, of being muted.

    “It is the cause of significant disquiet.”

    “Feeling I’m on mute.”

    (excerpt from panel discussion – Berlin Festival of Literature, 2012)

    In ways, I am not the only one – I watch my generation of young Egyptians grapple with trying to find their form, their language. The product of a flawed and less than adequate school system that gave you either a foreign language, or a sub-par schooling in your own native language along with one or two others of your choice, we seem to be a generation whose volume is turned down, to varying degrees; a generation without a real mastery of any single language. Or that is, many of us at least – our Arabic is okay, our English is okay, our French comes in bits and pieces.

    To write in English, in particular at this moment of change and possibility, is to sever myself from community – from the people who matter, who affect change, who are building – or rebuilding – the country. To write in English, is to be exiled in the place in which you are from. To write in English is to write for the world, and to be subjected to the standards and expectations of editors, and readers, who demand something particular from writers of, and in, that language. To have written that same text in Arabic and have had it translated into English, would be to have it received with an alternative eye, with more space for “difference” – difference of style, difference of syntax. The “difference” of being “foreign”, a non-native speaker of the English language, a writer of a language perhaps more florid, more hazy, more idiosyncratic by its very nature of difference, of the so-called “other”.

    My struggle, then, is as a writer, to be aware that my audience is dominantly a global one, aware that my work has less of an impact in affecting change in my home country as it does in perhaps altering perspectives and shedding light and nuance on Egypt for readers around the world. This particular point – this reality – I agonize over. I wish, at this moment, that I were writing for my own community – locally – rather than for the world.

    My struggle, is also about freeing myself, creating time and space to write about things beyond the borders of my own country; liberating myself from the consciousness of “audience” and “expectation” and “validation” and “publication”. My struggle as an Egyptian female writer is, then, ultimately not about gender or nationality or place, but of motive – of intent – regardless of outcome.

     

    About the Author

    PhotoyasmineYasmine El Rashidi is a Cairo-based writer. She is a frequent contributor to the New York Review of Books, and a contributing editor to the Middle East arts and culture quarterly Bidoun. Her writing has also appeared and is forthcoming in publications including Frieze, The Guardian, The London Review of Books, Le Monde Diplomatique, and The Happy Hypocrite, to which she contributed a work of fiction in an edition guest-edited by Lynne Tillman. A collection of her writings on the Egyptian revolution, The Battle for Egypt, was published in 2011, and her essays feature in the anthologies Writing Revolution: The Voices from Tunis to Damascus and The New York Review Abroad: Fifty Years of International Reportage. She is currently a fellow at Princeton University’s Lewis Center for the Arts, working on a nonfiction book about Egypt, as well as a novel set in Los Angeles.

    Additional Information

    Writing Revolution is a winner of an English PEN Award 2013

    You can catch writers, editors and contributors to Writing Revolution: The Voices from Tunis to Damascus at the following events.

    Monday 27th May: Guardian Hay Festival, 2.30pm
    Tuesday 28th May: Frontline Club, 7.00pm
    Wednesday 29th May: Mosaic Rooms, 7.00pm
    Thursday 30th May: Oxford Student PEN, 5-7.00pm
    Fri 28th June: The Rich Mix, Shubbak Festival, 7.00pm

     

     

  • Written in blood: The beginnings of a new Syrian society

    In a moving piece for PEN Atlas, Khaled Khalifa writes about the hypocrisy of the intelligentsia, the context of the Syrian revolution, and the task of imagining the world that will come after.It is impossible to speak of the new Syrian society without addressing the revolution’s role in destroying the fabric of the former.  It is impossible to talk about it without considering the beginning of new values for this new society – one awaiting the end of this revolution’s bloody phase, so that stability can finally reign. Such talk of Syrian society only makes us realise how these diverse budding values are being tried and tested with every passing day.Despite the bloodshed and rows of martyrs; despite the regime destroying cities with scud missiles, war planes, heavy artillery, and every other means possible – despite all this, Syrians don’t stop their spirited chanting, painting, and writing in protest at the current situation.All this while they repeatedly question Syria’s future, and contemplate the shape of this new revolution – a revolution which celebrates an impending freedom: the freedom of expression and the freedom to criticise – a liberty which the revolutionaries haven’t stopped exercising since the onset of this great uprising.Before the revolution, Syrian society had become full of death and decay. The absence of objective newspapers and public criticism created a deceptive and delusional national image, which at the best of times made Syria appear civil.The dictator was portrayed as decidedly saintly in caricatures, writing, cinema, theatre, and in all other art forms. And this very dictator made even the elite regress to behaviour resembling that of those in a state governed by the mafia – one in which every type of free expression was scorned. Such an environment eradicated any inkling of criticism, and aimed to venerate he who has been declared sacred. It is one where the ruling classes have been granted their positions by the governing power as a form of immunity.  And those included in the unspoken agreement of this unholy alliance participated in celebrating the scraps that the regime threw their way now and again – particularly after Bashar Al-Asad came to power in 2000.While it is true that, officially, the ruling power allowed artists and writers to produce their counter-rhetoric on the sidelines, the more telling truth lies in the fact that any public interaction with these creative minds was all but prohibited. Books and films that the regime itself took part in producing were not banned, however.Similarly no social movement was allowed to grow and continue, youth projects were stopped and restrictions were placed on their leaders. Any collective action that could stir up even the discussion of dissent was banned, unless the venture was under the regime’s complete control.The ruling power didn’t even permit the publishing of independent newspapers. And when one was allowed, its owner was backed by the regime – so that there was barely a discernible difference between the paper and the government’s own publications. In fact, it was arguably even more loyal than government-owned newspapers. In the same vein, all private magazines and creative publications were banned.This is exactly what happened with Alif magazine, a publication that celebrated new writing. A group of independent writers, myself among them, had been publishing it since 1990.  We have numerous examples of writing that all fall into the category of ‘banned collective work’  i.e. subversive of the government.  Thin margins were left for us in which to pursue our individual work – as long, of course,  as it didn’t approach the sacred cows embodied by the president and his entourage.This created a society entrenched in lies and convenient, deceptive silences.  It has also enabled the veneration of a select few who have benefitted from the lack of ability to criticise. With the spread of this culture of hypocrisy, these names have transformed themselves into a group of mini-dictators in training who have then collaborated with the bigger dictator in their fight against freedom of speech. A freedom which until recently only a few courageous journalists have dared to exercise.The stance of the Syrian educated elite with regards to the Syrian revolution casts light on some of the details of this hypocritical culture. Great poets, writers, artists, and film directors stood against their people’s revolution – the same revolution that they talked about and foretold for 40 years. They, these people, talk comfortably about new art and new cinema, but they refuse the birth of a new society unless it’s done their way. They see the revolution and yet they are oblivious to the blood of their people which has been spilled day after day.This blood has become an icon for all Syrians who dream of a civil future for their new nation, one based on freedom of expression. No society will, or can survive without it.I believe that the Syrians have felt the jolt that any society wanting progress or transformation needs – a shock required by any culture wanting the creation of a new system, one based on humanitarian values defending freedom of speech and human rights, all which is in line with great Arab precedents.This shock is still on-going. It will continue as long as the revolution continues and it is able to explore new methods of resisting dictatorships, which maintain a culture of exclusion and censorship, and Islamic hard-line regimes.The blood of martyrs has given this fledgling new Syrian culture a great push. It has destroyed the culture of silence and prevented new forms of hypocrisy taking root in Syrian civil society – our society, for which we all in Syria wish revolution and ensuing freedom. 

    To read this piece in the original Arabic, please click here.

     

    About the author

    http://rcm-uk.amazon.co.uk/e/cm?lt1=_blank&bc1=000000&IS2=1&bg1=FFFFFF&fc1=000000&lc1=0000FF&t=enpe-21&o=2&p=8&l=as4&m=amazon&f=ifr&ref=ss_til&asins=0552776130
    Khaled Khalifa was born in 1964, in a village close to Aleppo, Syria. He is the fifth child of a family of thirteen siblings. He studied law at Aleppo University and actively participated in the foundation of Aleph magazine with a group of writers and poets. A few months later, the magazine was closed down by Syrian censorship.He currently lives in Damascus where he writes scripts for cinema and television. Khalifa’s In Praise of Hatred – published secretly in Damascus and banned forty days later – was shortlisted for the International Prize for Arabic Fiction in 2008. Set in and around 1980s Aleppo, the story unpicks a life lived under dictatorship and loudly echoes the violence across the Middle East and the Arab world over the past two years.In Praise of Hatred is longlisted for the Independent Foreign Fiction Prize 2013. It is published by Doubleday in the UK and has just been released in paperback by Black Swan.

    About the translator

    Sawad Hussain is a literary translator who currently teaches Arabic in Dubai. She graduated from SOAS with an M.A in Arabic Literature. She is very passionate about the Arabic language and is an avid reader. Her goal one day is to translate a book from an Arab country that hasn’t been as well represented in the literary arena as other nations – such as Sudan, Yemen or Mauritania.