Archive for the ‘Africa’ Category

Passage of Tears – a novel from Djibouti

Friday, January 6th, 2012

A returning ex-pat, an espionage mission, a mysterious Islamist counter-intelligence figure locked away in Djibouti’s Devil’s Islands, a palimpsest of letters written to Walter Benjamin appearing through the notes a scribe is taking from “The Master,” a rageful twin brother who plans the death of his twin, devotion to the great African pianist and singer Abdulla Ibrahim.  All these are woven up in a small, intriguing novel, Passage of Tears, by Abdourahman A. Waberi, in an excellent translation by David and Nicole Ball.  First published in French in 2009, the English version comes to us in a nice Seagull Books edition, in 2011.

In alternating chapters by the narrator, Djibril, and the scribe, Djamal, the setting and story unfold, at once two biographies — which may be one–, a situation report of the Horn of Africa, and an appreciation of Walter Benjamin who died decades before, an immigrant in flight, but who created a new kind of history, much admired by the narrators:

…a conception of history, which was not theoretical or arid in the least.  It appealed to me [Djibril] because it seemed as sensitive to human beings as the stories my Grandpa Assod used to tell.”

Djibril, having lived in Canada for many years, has returned as an employee of one of the new private security firms to which nations are outsourcing their intelligence work.

“I returned to Djibouti for professional reasons, not to feast at the table of nostalgia or open old wounds.

…My mission consists in feeling out the temperature on the ground, making sure the country is secure, the situation is stable and the terrorists under control.”

The problem is, he is in fact, caught up in his nostalgia; an old wound is opened, wide.

The chapters from Djamal, are titled with letters of the Arabic alphabet.  Alif, Ba, Ta  to Ya, and so, far less indicative than those from Djibril:  The Scent of the Father; Revolt in the Desert.  Though apparently deep inside the prison, Djamal and the Master are intimately aware of Djibril’s presence.  Many of his notes, intended to be transcriptions of the Master’s sermons and homilies, are directed to him — as though he were the auditor, or reader.

So what do you know…you trickster from McGill, you wanted to get close to us !  And to do what?  To look through your binoculars  and take snapshots of our jail from every angle?

…We are closely monitoring your every move.  We know all about you, the cover of your bedside book and the brand of your toothpaste.  Every word you say is reported back to us, all the way to this watertight cell.

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Inch’ Allah Dimanche: Algerian Immigrants to France

Thursday, June 16th, 2011

Immigration is big in the news these days – mostly the opposition to it–  around the world.  It is absolutely the case that most people welcome immigrants when they need them and curse them when they don’t.  What the natives really want is the fairy tale world of snapping fingers to make the genies of cheap labor appear and disappear as needed.  It was as true in France after WW II as it is now.

Inch’Allah Dimanche, a quite wonderful, if not quite complete, film from French Algerian director Yamina Benguigui, explores in microcosm what happens when, after ten years, women and children are allowed to join their worker-husbands in mainland France.  Zouina, as played by the wonderful Fejria Deliba,  also French Algerian, brings three children, and her ferocious mother-in-law [Rabia Mokeddem] to a small row-house in Saint Quentin, France.  After a too painful parting from her own mother at embarkation — with the mother-in-law cursing her, and the children frantic — she arrives to a husband, Ahmed,  [Zinedine Soualem] who is more engaged with his mother than with his wife.

Zouina, despite having to steal the key to get out of the house, begins to make her way around the neighborhood and into the prize flower bed of her next door neighbor after the hyper competitive horticulturist stabs the kids’ soccer ball for a transgression into her sweet babies – that would be flowers.  She learns the strange ways of shopping, that you can’t prepare your coffee in the back yard, and that some French women are demons and others are friends.  She knows when one brings a gift of lipstick and rouge it must be hidden, after a quick try and pleasure at seeing the results.

Deliba  is really wonderful as the determined, curious — and beautiful– mother.   Her  mother-in-law is a dragon of almost unbelievable portions, though she won’t be seen as a stranger to many cultures we are more familiar with.  The man of the house is alternately a beginning guitar player painfully picking out “Apache,”  a dutiful son and a rage-filled husband.

The weakness of the movie  is that Benguigui didn’t quite make up her mind as to whether she had a comedy going, or an angry tale about women in the Arab world.  The husband administers several savage and prolonged beatings.  A heart wrenching scene ends Zouina’s  first contact with another Algerian woman well into the film.  On the other hand, the music, the exaggerated sneaking and running, the flower-gardening neighbors,  sometimes cast it as a French comedy — promising to be all well that ends well.

And in fact it does end well as, after one more escapade, Zouina comes home with her kids alone on a bus whose driver she has caught the eye of.   Ahmed, standing outside waiting for her, suddenly orders his mother to shut-up and go back inside and seems to leap to a new regard of his wife — who announces proudly “From now on, I am walking my children to school.”

An evening of intelligent fun and social commentary, not nearly as disturbing as BiutifulAlejandro González Iñárritu‘s wrenching film, with Javier Bardem, about immigrant life in Barcelona.  Inch’Allah Dimanche won several awards in 2001 for best film, best actress and for  the director.  A very nice sound track complements much of it,  including several songs by Algeria’s well known Berber singer and song writer, Idir, [and here and here,] Alain Blesing’s “Lail” and “Djin,”  Hamou Cheheb’s sweet and scathing “Mon enfance,” [My Childhood.]  (English [google] translation below the fold.)

The title by the way, mixed Arabic and French, translates to “Sunday, God Willing.”

I’m going to watch it again, just to gaze, like the bus driver,  at Fejria Deliba‘s smile.

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The Veil – Ahdaf Soueif, Egypt/U.K.

Monday, April 25th, 2011

Ahadaf Soueif, is a Cairo born, Egypt and U.K educated, writer, predominantly of fiction. She got major attention with her novel, A Map of Love which was shortlisted for the Booker Prize in 1999.  A re-collection of earlier volumes of short fiction, titled I Think of You (my review) was published in 2007. She is also a translator of Arabic to English.  The Palestinian poet, Mourid Barghouti’s I Saw Ramallah, came out in 2003 in her translation. (The Independent review).  What is of interest for this post is her non-fiction –political essays and literary and cultural reviews– as collected in Mezzaterra: Fragments from the Common Ground (Anchor, 2005)

Though somewhat dated most of the pieces are still relevant, and well worth reading.  I’ll comment on a few more below the fold, but the one I want to draw your attention to, as most enlightening for us still, today, and indicative of her thought and presentation is titled The Language of the Veil and was written for the Guardian, Dec 8, 2001.

“…having refused many times  to write about ‘the veil,’ I am now trying to put together some thoughts about the ‘dress code’ of Arab or Muslim women.  But I immediately run into problems.  Muslim women are not all Arab.  The conditions of Iranian women are different from those of Pakistan, Turkey, Indonesia and now, famously, Afghanistan.  And they are all different from the Arabs.  And not all Arab women are Muslim.  Thirty years ago, you could not have told whether an Egyptian woman was Christian or Muslim by her dress.  In Palestinian villages you still can’t tell.  So whose dress code shall I talk about?  Where? The clusters of women you see around the shops in Knightsbridge, tented in black, their faces muzzled with leather-and-brass-beaked masks, are from the Gulf States and would (and do) look equally out of place in the shopping malls of Cairo and Beirut.  Similarly, the women with layers of black chiffon over their faces and Jimmy Choo slingbacks tripping out from under their black abayas are Saudi, and their face coverings send a different signal from those of an Egyptian or an Algerian.  So let us say, for the moment, that we’re looking at the dress codes of Egyptian women.  Let us say further that the women we will look at will be urban.

…one of the pioneering feminists, Malak Hifni Nasif, wrote in 1906 that the veil was, so to speak, a red herring.  Her view was that the question of the veil was central in the debate about women’s place in society only because the West (personified in Egypt then by Lord Cromer) had made it so.  She urged that reformers should concentrate on questions of education, health and economic independence — i.e. the opportunity to work outside the home — and let the veil take care of itself.  In the Cairo of the time, women covered their hair with a tarha, a thin material in either black or white.  For their faces they had a choice of the white yashmak, which was drawn across the face under the eyes and connoted the aristocracy and their imitators; the bisha, which could be casually thrown over the whole face and was neutral in class terms; and the burqu’, a rectangle of the same fabric as fishnet stockings that was hung from under the eyes with a small decorative gold or brass cylinder at its centre over the nose.  This last was very much the accessory of the bint albalad, the ‘native woman’ of the working or lower middle class, who had no desire to imitate the yashmak or bisha-wearing ladies. …

When I was growing up in the 1960s, the tarha was generally worn by women of the working class and by traditional women over, say, fifty of all classes.  The burqu’ could still be glimpsed as a piece of exotica in some popular districts of Cairo, but the bisha and the yashmak were to be found only in sepia photographs.

 

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“I Think of You” — Stories from Ahdaf Soueif, Egypt and England

Monday, April 18th, 2011

Giving birth in a Muslim hospital where a sign in English reads, ‘Under no circumstance you must be alone with male doctor.  Call sister urgently if male doctor approaches you for examination’;  arriving at a British girls school and being asked ‘Do they ride camels there?‘;  going to the mother’s-in-law house for dinner, estranged from the husband, trying to explain, ‘I still love him, but it’s over;’ these are a few of the themes in Adhaf Soueif’s tender, moving volume of short stories in I Think Of You, 2007.  Some of them first appeared in 1964.  None show their age.

Soueif is a Cairo born, British schooled, bi-national citizen of Egypt and England.  Best known for her Booker Prize short-listed, A Map of Love, translated into 21 languages, she is the author of several other novels and collections of short stories.  She has translated into English Mourid Bargouthi’s prize winning I Saw Ramallah.   Her political commentary is available on-line — particularly in regards to Egypt’s Arab Spring of 2011 — and in Mezzaterra: Fragments from the Common Ground.

This small book, a  re-compilation of two earlier short-story volumes, is a marvelous introduction to her work, gently told, pitch perfect stories of milestone moments in a life.  It reads somewhat like a fictionalized memoir, though I have no way of knowing how actually personal it is.  The opening story, Knowing, evokes the time –through memory– of a four or five year old as wonderfully as anything I can think of, describing the love of child and grandmother, while bringing us into little known religious observances.

I sit close by on the floor solemnly watching the familiar ritual. This woman is my grandmother.  My mother’s mother. “Mama Hajja” I call her…

Her lips move as she nears the end of the Qu’anic verses she is reciting and she slowly bends over to prostrate herself, her forehead touching the floor between her two open palms. (more…)

The Long Way Back by Fuad al-Takarli: A Novel from Iraq

Sunday, April 17th, 2011

The ascension of Saddam Hussein to the peak of Iraqi power began in 1958 when a coup led by Brigadier General Abdul Karim Qassim overthrew the Hashemite monarchy which had been held together by British military power. Qassim lasted only as long as February 1963 when he was overthrown by General Ahmed Hasan al-Bakr,  a leading member of the Ba’th Party.  He, and the Party, were overthrown in turn, but came back to power in 1968, from which time Hussein began to make his rise. [The United States, by the way, supported the Ba'thists,  as being most aligned with its interests -- secular, and anti-communist.]

The Long Way Back, an important Iraqi novel, a familial saga — taking place  within a few square blocks in Baghdad, and with links to Baquba– by Fuad al Takarli, [1980, translation 2001 by Catherine Cobham] takes place in the year leading up to the 14 Ramadan [February '63] coup.  In fact, it and the life of a key character, end during the shelling of the neighborhood; the life of another character had virtually ended a few months earlier with her rape by a Ba’thist uniformed cousin.

Perhaps “saga” is too grand a word for the interweaving lives of four generations of mostly women and their off-spring, who for one reason or another are all living together in a fairly large, though not elegant house in the Bab al-Shaykh nighborhood of Baghdad.  It is headed up by Nuriya, also called Bibi by the youngest, the daughter of great grandmother Um Hassan who querulously calls for her meals, along with Safiya, the elder sister of her son-in-law, Nuriya’s husband Abu Midhat.  With this older generation are gathered the three grown children of Nuriya and Abu Midhat, one of whom, Madiha, is separated from her husband Husayn and has with her two daughters, Sana and Suha. The eldest son is Midhat and the youngest, Karim.  Visiting for several months is  Nuriya’s sister, Najaya and her single, lovely daughter Munira.   Munira is thus the cousin of Madiha’s children and –as Arabic society allowed in 1963– the object of longing and possible marriage to two of the brothers.  The making of an intricate web of actions, fears, desires, and as, in most Middle Eastern familes, plenty of advice, pressure, disapproval and minute keeping track of daily activites is set, to tighten and sometimes break in its telling.

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Season of Migration to the North — Tayeb Salih, Sudan

Friday, March 25th, 2011

I’ve been trying to keep my focus on fiction and film from the North African/Middle Eastern countries where the 2011 uprising are taking place, wanting to understand what we hear in the news with more background, more nuance.  However, when I run across five or six Arabic writers who put Tayeb Salih’s 1967 Season of Migration to the North in their lists of 10 must read books from the Arabic I think it’s OK for a brief detour.  When I read in Laila Lalami’s introduction that a group of Arab critics declared in 1976 that Salih “was the genius of Arab literature,” and that Season has been translated into 30 languages, I think the detour will be rewarded.

As I read, however, I find myself puzzled.

The narrator, never named, has just come back to his village at a bend in the Nile in southern Sudan, north of Kartoum after 7 years in  Europe, and his dreams of home seem to be true.

I had longed for them, dreamed of them, and it was an extraordinary moment when I found myself standing amongst them.  They rejoiced at having me back and made a great fuss…

Reabsorbing all that he missed he comes upon a mysterious man, new to the village — not a native– but who has married one of the village women and is a diligent farmer and participant in village affairs.  After several passing encounters  the narrator is stunned one day to hear the man, Mustafa Sa’eed, reciting English poetry, some of which he, himself, had studied.  Clearly Sa’eed is not who he has been taken to be.  After another meeting or two, in which Sa’eed is reluctant to share his past, he begins to tell of his hidden years, and so begins the story within the story.

We hear that he was born in Khartoum and very early showed a “mind like a knife.”  All learning, languages and mathematics came easily to him.  He was sent by his grade-school teacher to a school in Cairo, where he was taken in by a British couple.  Soon he went to England in the years between the two wars, where he excelled, but fell into preying on English women.

I would do everything possible to entice a woman to my bed. And then I would go after some new prey.  My soul contained not a drop of sense of fun…

Several of the women committed suicide after they discovered the flimsiness of his attachment.  One of them, the last one, Jean Morris, he killed. (more…)

Sahara Solar Power?

Tuesday, September 21st, 2010

We’ve been hearing more and more about desert solar arrays as one, of the many, essential technologies to back off of CO2 production and end our dependence on Middle-East oil.  California, Arizona, China, Australia all have projects going, or in the works.  How about the biggest desert in the world, the Sahara?  Is it feasible to generate enough solar power there, and transmit it to population centers to make it a viable hope?  Some big investors think so.

“The Sahara gets twice as much sunshine annually as most of Europe. The European Union wants to get 20 percent of its electricity from renewable sources within a decade. So why not build solar power plants across North Africa and ship the electricity north via power lines under the Mediterranean?

Over the past year, more than 30 European companies have joined the Desertec Industrial Initiative, a consortium that seeks a $560 billion investment in North African solar and wind installations over the next 40 years. The group is completing a feasibility study and hopes to be building its first power plant by 2013.

A separate group of companies called Transgreen, formed in July, is working on plans for the thousands of miles of high-voltage lines needed. The challenge is immense: Winning agreement from very different countries on two continents to carry out one of the biggest infrastructure projects in history.

Read more at SF Gate:

It’s true there is a lot sunshine in the Sahara.  Is it enough, after transmission loss, the threat of disruption of a few “backbone” transmission lines, the still sticky Euro-Afro relationships to be better than solar panels on every available horizontal surface large cities have to offer?  It is there, after all, the energy has to be, before it is consumed.  Would a million small solar panels be more resistant to disruption — weather, earthquake, switch failure, terror attack– than several large, industrial size plants in the deserts of Libya, Egypt, Algeria?

Do we have a choice, given the speed of approach of climate change and the inability of governing bodies to make decisions?  We may be throwing mud in a fast moving river and anything to hand will be important.