Neil van
der LINDEN
Wie antworten Musiker*innen und Videokünstler*innen aus Saudi-Arabien auf Orient-Klischees? Mit einer großen Portion Humor, zeigt die Shortlist des niederländischen Kurators und Golfstaaten-Experten Neil van der Linden.
SHORTLIST
Musikvideo 1
MUSIC: Alaa Wardi
VIDEO: Nina Najjar, Alaa Wardi
TRACK: Evolution of Arabic Music (Saudi Arabia, 2016)
Ist das eine Hommage oder eine Parodie? Wohl beides. «Evolution of Arabic Music» von Alaa Wardi ist ein A-Cappella-Mash-up aus 42 arabischen Songs von den 1930er Jahren bis in die 2010er. Ganz ähnliche Videos von Wardi, Querschnitte durch die arabische, englische, Bollywood- und K-Pop Song-Geschichte, sind immer wieder viral gegangen.
Weiterlesen…
«Evolution of Arabic Music» by Alaa Wardi is a mash-up of 42 Arabic songs from the 1930s to the 2010s, performed a cappella. Alaa Wardi (*1987) was born in Riyadh, and he is of Iranian origin. His signature output is YouTube videos in which he combines several video registrations of alter egos of himself singing a cappella or imitating instruments. They became a sensation, paying homage to and at the same time parodying popular Arabic, English, Bollywood, and K-pop songs, and even Shakira’s «Waka Waka», featuring Jeddah-born Korean-Vietnamese comedian Wonho Chung.
The video «No Woman, No Drive» (2013), styled after Bob Marley’s «No Woman, No Cry», was a satirical comment on the Saudi Arabian policy of banning women drivers. In 2019, Wardi released a video covering songs made famous by the Lebanese singer Fairuz. Failing to see the humor in the video, Fairuz threatened legal action if Wardi refused to take it down. This hasn’t prevented followers from copying the video and putting it online in their turn.
Musikvideo 2
MUSIC: Majed Alesa
VIDEO: 8ies Studios
TRACK: Hwages (Saudi Arabia, 2016)
Der Titel dieses zweiten Videos von Majed Alesa lässt sich in etwa als «sich Sorgen machen» oder «eine Vorahnung haben» übersetzen. Als das Video 2016 erschien, war der saudische König Salman seit etwa einem Jahr an der Macht. Erst 2018 erlaubte er Frauen, selbst Auto zu fahren. Im Clip, auch dieser wieder eine Satire, sitzt ein dickes Kind hinterm Steuer. Alesa spielt wohl darauf an, dass insbesondere männliche Kinder in Saudi Arabien von ihren Eltern derart verhätschelt werden, dass sie Gewichtsprobleme bekommen.
Weiterlesen…
Die Musik ist eine relativ fade Disco-Version traditioneller Tanzmusik – Frauengesang plus Synthesizer. Durch das Tragen der Niqabs sieht man die Münder der Sängerinnen jedoch nicht. Damit bezieht sich Alesa auf eine Regel, die besagt, dass singende Frauenlippen mit dem Zeigen ihrer Genitalien gleichzusetzen sei. Ja, das sagen einige Fundamentalisten tatsächlich! Auch wenn im saudischen Fernsehen Musik aus jeder Ecke der Welt läuft, waren im Jahr 2016 die Regeln, was gezeigt werden durfte und was nicht, noch deutlich strikter. Dass am Ende des Clips die Frauen in der Disco tanzen, war damals also ziemlich gewagt…
This video shows three women in full niqab (female headwear that leaves only the eyes uncovered) entering a car, all three of them sitting in the back seat, with an obese boy behind the wheel. The title of the song translates to something like «worrying», «concerning ideas that come to your mind», «obsession», or «premonition». The clip is from 2016, when King Salman was in power for a year. Two years later, women would be allowed to drive themselves, but that was not the case yet at that time.
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The clip comically commentates on the tendency of Saudi Arabian parents to pamper their children, especially sons, with excess amounts of sweets and soft drinks. The girls get out of the car on skateboards, and it turns out that under their niqabs they wear colorful dancing dresses. They participate in other sports as well and eventually go to visit a fairground. Remarkably, at 1:16 a cardboard portrait of Donald Trump appears, who had just been elected as president, in a sort of gallery (a shooting gallery?) with the text «House of Men» («men» written in Arabic according to local dialect).
The music by itself is a quite bland disco version of traditional Saudi Arabian dance music, with the girls’ voices accompanied by synthesizers. With their niqabs covering most of their heads, you never see their mouths singing. This helps circumvent the rule promoted in some circles that it is forbidden for men to watch women singing, based on the idea adhered to by some that seeing a woman moving her lips singing is the same as seeing her showing her genitals. Yes, that is what some fundamentalists say! In the clip it is obvious at the same time that the makers don’t support that idea.
Although Saudi Arabian people could see all the clips from anywhere in the world on TV, in the kingdom itself in 2016 the rules for what officially could be shown were still strict, and the clip seems to satirize this. After a slow section starting at 1:47 (something unusual in regular electro-disco), featuring a woman seemingly singing solo (but you can’t see her lips moving due to the face covering), several changes in rhythm and pace occur from 2:09 on. The video shows the girls ending up in a discotheque, still in full niqab, but dancing frantically in a way that at that time maybe was already quite daring.
MusikVideo 3
MUSIC & VIDEO: UTURN Entertainment
TRACK: Al aghani al wataniat al saudiat abr al zaman | Anghany_lil watan (Nationalist Saudi Songs Through Time – We Sing for the Nation) (Saudi Arabia, 2015)
Dieses Video ist eine Interpretation nationalistischer Lieder aus Saudi-Arabien und macht sich über die saudische Musikvideo-Produktion lustig. Jahrelang stach diese vor allem durch schlechte Qualität, Playback und billigen semi-live Auftritten in Studios hervor. Erst ab den 2000ern hielten im Fernsehen immer mehr internationale Clips Einzug.
Weiterlesen…
This is an interpretation of nationalistic Saudi Arabian songs from a few decades ago, and a parody on how Saudi Arabian, and in fact many videoclips from all over the Arab world, were made for years: low video and broadcasting quality and most being either straightforward semi-live (grainy) video-recordings in a studio, or portrayals of the performers playing with a romanticized landscape as backdrop. This was the situation until around 2000. Since then, gradually more and more Western clips were broadcasted, and also some more advanced Turkish clips, followed by Lebanese and Egyptian clips.
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This video is made by a production company named UTURN and – like it is the case with Majed Alesa – its production quality and approach suggest that the makers have a background within the world of commercial advertisement or broadcasting. UTURN’s YouTube channel suggests so too. All this demonstrates a full-blown thriving audiovisual industry in the making, enabled by the current circumstances, with some of the most creative participants taking matters into their own hands, navigating between traditional rules and new possibilities.
MusikVideo 4
MUSIC: MSYLMA
VIDEO: Omar El Sadek
TRACK: Dhil un Taht Shajaret Al Zaqqum (Saudi Arabia, 2019)
Zaqqum im Titel von Msylmas Song, ist ein verfluchter, in den Tiefen der Hölle verwurzelter Baum, der im Koran aufgeführt ist. Die Höllenbewohner sind gezwungen, die Frucht des Baumes zu essen, die daraufhin ihre Körper zerreißt. Andere Interpretationen besagen, dass der Baum aus den Samen der bösen Taten der Sündigen erwächst oder sehen im Baum die Manifestation menschlicher Arroganz. Es ist unklar, worauf sich Msylma genau beruft, aber in jeden Fall greift er wichtige mystische Elemente islamischer Theologie auf.
The next clip takes things in a different direction. Asking around about the meaning of the name of the somewhat secretive artist, I was referred to Musaylimah, short for Musaylimah al-Kadhdhāb (Musaylimah the Arch-Liar died in 633). Musaylimah «was a preacher of Hanifism (…) and one of a series of people (including his future wife) who claimed prophethood in 7th-century Arabia. He is considered by current Muslims to be a false prophet» (Wikipedia 2020a).
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The matter gets even more intriguing if one realizes that, according to the Quran, zaqqum is a tree that «springs out of the bottom of Hell»: the «cursed tree» (Wikipedia 2020b). The Quran text says: «Surely the tree of the Zaqqum is the food of the sinful. Like dregs of oil it shall boil in (their) bellies, like the boiling of hot water» (Sura 44:43–46.). According to some Islamic scholars, the inhabitants of hell are forced to eat the tree’s fruits, which tears their bodies apart and releases bodily fluids as punishment. Others suggest that the tree is grown from the seeds of the evil deeds of the sinners. Therefore, the devilish fruits are the fruits of the bad actions committed over their lifetimes. The 12th century poet and philosopher Ibn Arabi stated that the tree stands for the arrogant self. In different regions, the name zaqqum has been correlated to various species such as euphorbia abyssinica (Eastern Sudan), the principal euphorbia tree (Northeast Africa), balanites aegyptiaca, the Egyptian balsam tree (Jordan), and nerium oleander, one of the most poisonous commonly grown garden plants (Turkey). In conclusion, the artist touches (I don’t know exactly how taboo these topics otherwise could be, but I would be inclined to say «dares» to touch) on some of the most essential and at the same time mystical parts of Islamic theology on the concept of hell, as part of a song. One might assume that the track and its album of the same name would have been banned in the KSA before 2019.
In international electronic music circles, the album was well-received. The Quietus described it as a «deliriously narcotic ear-worm that can’t be avoided» (Burnett 2019) and Moroccan-Israeli producer Avi Wiseman wrote in a Facebook comment: «Just finished listening, its unusual texture, with time-stretched feeling, makes me feel like I’m stepping on the same spot, not advancing anywhere. Like being stuck in concrete. Very fresh!».
Meanwhile, this emotional-techno-gloomy music and imagery finds its parallel in some of the contemporary Iranian electronic music, such as Mo Zareei, Ata Ebtekar, Siavash Amini, Sote, Rojin Sharafi, Sara Bigdeli Shamloo & Nima Aghiani, etc.
List of References
• Burnett, Joseph. 2019. «MSYLMA». The Quietus, April 2. Accessed June 15, 2020. www.thequietus.com/articles/26260-msylma-dhil-un-taht-shajarat-al-zaqum.
• Flamingods Music. 2016. «Flamingods – Rhama [Official Music Video]». YouTube, April 7. www.youtube.com/watch?v=oofBlIkwK5w.
• Wikipedia. 2020a. «Musaylimah». Wikipedia, Version from June 13, 12:44 (UTC). Accessed June 15. en.wikipedia.org/wiki/Musaylimah.
• Wikipedia. 2020b. «Zaqqum». Wikipedia, Version from June 8, 6:33 (UTC). Accessed June 19. https://en.wikipedia.org/wiki/Zaqqum.