Saturday, December 15, 2018

Lama Bada Yathana (When My Love Began to Sway)... On the Medieval Arab Muwashah

Rich, complex, and beautiful — could describe someone to fall in love with. But I’m talking about an Arabic song, sometimes rendered in English as Lamma Bada Yatathanna, an ancient muwashshah, a genre of secular music from Al Andalus, Omayyad Spain, which means it’s from some time around the 10th to 11th century – that’s more than half a millennium ago!

Have a taste of Lama Bada before I say more about the Muwashahat:

Muwashah Lama Bada Yathana, reportedly composed around 1100:1200 CE

Muwashahat   is the plural of the name Muwashah, a poetic form that includes music and vocalization. It is a sophisticated musical genre that originated in Muslim Spain during the tenth century.   It is described as a strophic poem with repeated rondo-like returns to a musical refrain. The name muwashshah, it has been said, is in reference to the Wishah a (sash)  that women wore in Andalusia. It is described as being bejeweled in delicate workmanship which is similar to the muwashshah's intricate melodic, rhythmic and poetic structure, as well as the meanings it provoked in its use of imagery. The strophic lyrics of   the muwashshah directly expressed the poet's own thoughts and sentiments. The lyrics spoke of love, joy and sorrow. The use of imagery enriched this poetic form.



Lama Bada Yatathana by Harmonium Chamber Singers, 2014

In 1492 nearly half a million Arabs were expelled from the Iberian Peninsula. They migrated to North Africa taking their cultural tradition with them. Musicians and singers carried with them their musical heritage of treaties, instruments, and different musical genres that included thousands of muwashshahat. Today, the classical form of the muwashshah remains popular in Morocco, Tunis and Algeria in North Africa, as well as in Syria and Lebanon. It remained prevalent in Egypt up to the early years of the 20 the century. Before the advent of musical notation the musical tradition of the muwashshah was transmitted orally from one generation of singers to the other. While many of the musical rendition were lost through the passage of time, much of the written poetry remains in archives in Andalusia and parts of the Arab world. By the mid 20th century numerous music historians and muwashashat lovers dedicated many years of hard work collecting and documenting and notating what remained of this musical tradition.

Muwashah "Ayuha El-Saqi" by Fadia Al-Haj (Orignially composed by ibn Zahr around 1100 CE in Al Andalus)


In Omayyad Spain, the land was filled with poets and musicians.  Music, song and dance were to found in the streets and in homes.  Musicians and singers entertained in public or were often hired to perform in the homes of both wealthy and poor. Dancing to the Muwashahat was also an intrinsic element of this culture. In the 1970's the famous Egyptian choreographer Mahmoud Reda presented the muwashah as a dance spectacle on a stage for the first time in modern history. 

A video that depicts one of Reda's famous muwashah choreographs (performed by Nesma Al-Andalus Company in 2011). This draws a sense for what this type of music and dance sounds and looks like.

Muwashahat are just a mere example of the artistic revival that the Muslim world introduced to the world. Many of modern day European and 18th century classical music are inspired from the beauty Arabs imposed in Andalusia. The colorful dances and cultural folkloric traditions of the Omayyad in Spain is just a brick in the wall of the Arabic and Islamic civilization throughout history. 

Sources:
  • Benbabaali, Saadane, 1987, Poétique du muwashshah dans l'Occident musulman médiéval, thèse de 3e cycle, sous la direction de R. Arié, Paris 3, 1987.
  • Benbabaali, Saadane "La plume, la voix et le plectre, avec Beihdja Rahal, Barzakh, Alger, Déc. 2008.
  • Benbabaali, Saadane Bahdjat al-Nufûs fî Bahâ'i Djannât al-Andalus (l'Amour, la femme et les jardins dans la poésie andalouse) ANEP, Alger,2010
  • Corriente, Federico (1997). Poesía dialectal árabe y romance en Alandalús: cejeles y xarajat de muwassahat. Madrid: Gredos. ISBN 84-249-1887-8.
  • Emery, Ed (2006). Muwashshah: proceedings of the Conference on Arabic and Hebrew Strophic Poetry and its Romance Parallels, School of Oriental and African Studies (SOAS), London, 8–10 October 2004. London: RN Books.

Monday, November 12, 2018

The Ornament of the World: Medieval Cordoba as a Cultural Centre

         Cordoba was one of the prominent centers of learning and culture in the enlightened Muslim world.  While the rest of Europe was going through its dark ages, this was the most prosperous and sophisticated metropolis in the continent. 

Islamic Spain: a picture by Jason Rothe on iberia.com

Following the overthrow of his family (the Umayyads) in Damascus by the incoming Abbasids, Prince Abd al-Rahman I escaped to southern Spain. Once there, he established control over almost all of the Iberian Peninsula and attempted to recreate the grandeur of Damascus in his new capital, Cordoba. He sponsored elaborate building programs, promoted agriculture, and even imported fruit trees and other plants from his former home. Orange trees still stand in the courtyard of the Mosque of Cordoba, a beautiful, if bittersweet reminder of the Umayyad exile. Furthermore, the glorious days of Cordoba were often described as a 'golden age' of learning where libraries, colleges, public baths were established and literature, poetry and architecture flourished. Both Muslims and non-Muslims made major contributions to this flowering of culture. Amongst those great achievements were “the Great Mosque of Cordoba”, “Madinat Al-Zahra”, “Flower Street” and “Andalusi House”.

                          A short documentary on Islamic Cordoba, including a travel guide
                                                     By Samran Ghazi on Forgotten History 

The Great Mosque of Cordoba (La Mezquita)

The Islamic Art is mainly developed in the cities that were once capitals of Al Andalus. In Cordoba we found the most splendid monument of all Western Islamic World, the Great Mosque.  Its construction commenced in 785, when Abd-ar-Rahman established Cordoba as capital of Al Andalus, on the site of an ancient church dedicated to San Vicentee. Afterwards it was extended during successive periods by Abd-ar-Rahman II, Al-Hakam II and Almanzor.

The Grand Mosque of Cordoba, picture by tuttocordoba.com

An excellent sample of Omeya architecture, the Great Mosque is a harmonious combination of various different styles: the initial works of Abd-ar-Rahman I display hispano-visigothic influences, taking advantage of materials and columns gathered from other constructions.  The building occupies 24,000m2 and is divided in two areas: the arcade sahn, where the alminar is constructed by Abd al-Rahman III, and the haram. The interior space produces a strong chromatic effect due the amount of columns and red and white arches. Since 1523 the Great Mosque has also housed a Christian cathedral, constructed in the wake of the Re-conquest along with other side chapels.

                                              A tour guide to La Mezquita, by Great Big Story

Madinet Al-Zahra

Palatal city of Abd-al-Rahman III the most prosperous caliph in the West during only comparable with Baghdad and Byzantium in his times. It was built on stepped terraces to take advantage of the slope of the mountain and each terrace was separated from the others using walls that divided the city into three parts. In the heights were the palaces, in the middle part gardens and a landscape of fruit and vegetable plots, finally in the lower part was the main mosque and the houses. There are still remains of foundations, paintings and columns in Composite and Corinthian style.


                              A travel and history guide to Cordoba's Madinet Al-Zahra, by Expoza Travel

Flower Street

This small but well-known street is the most photographed street in Cordoba. A typical narrow, cobbled alley between whitewashed houses, its balconies and walls are decked out with flowers in terracotta pots, in characteristically vivid colors, such as brilliant pink, purple and red geraniums.
The alley is located close to the north-east corner of the Mezquita, off called Victor Bosco, so that when you stand in the tiny square at its northern end, you get a perfectly framed view of the Mezquita’s tower framed by flower-covered white walls. 
Colorful Flower Street of Cordoba, by Matt Long

Andalusi House

            A nice place to explore, a blend of Jewish and Muslim tradition, its wall transport us to the times of the Caliphate. Dated on XII century the building remains a very special charm.


Cordoba Casa Andalusi, by WorldWanderista

The Muslim rule over Cordoba developed stunning architectural styles based on pre-existing regional traditions. They formulated an extraordinary combination of the familiar and the innovative, a formal stylistic heritage that marked the great Islamic civilization over Europe in Spain.


Used Sources

Rothe, Jason. Moorish Islamic Spain. Iberia, Cordoba, 20 Jan. 2016,              love2fly.iberia.com/2016/01/moorish-islamic-spain/.


Ghazi, Samran. YouTube, Forgotten History, 14 Apr. 2012, https://www.youtube.com/watch?v=cmtp-yM8L4A/. 

Mosque of Cordoba. tuttocordoba, Cordoba, https://www.tuttocordoba.com/en/mosque-of-cordoba/.

YouTube, Great Big Story, 02 Nov. 2017, https://www.youtube.com/watch?v=cZVIC1Pua1o/. 


YouTube, Expoza Travel, 16 Jan. 2015, https://www.youtube.com/watch?v=vA2AycIYCLc/.



Long, Matt. Colorful Flower Street. Landlopers, Cordoba, 02 May. 2017,              https://landlopers.com/2017/05/02/photo-cordoba-spain.


Joelle, F. Casa Andalusi in Cordoba. Worldwanderista, Cordoba, 10 Jan. 2017, https://www.worldwanderista.com/casa-andalusi-cordoba/




Monday, October 1, 2018

My Visit to the “Gate of Heaven”


A year and a half ago, I wrote an article for the AUC Times magazine on the marginalization of the Jewish community of Egypt. The photographer assigned to the article was a close friend of mine, so I decided that it would be a good idea to accompany him while taking shots of Cairo’s Jewish quarter, to get a grasp of the heritage site myself and draw more on it in the article, as well as having a nice friends-outing in Downtown Cairo. But while walking along Adly street near Talaat Harb, we discerned a building that has a colonialist feel in its architecture with the star of David and neo-Pharonic carvings on front. Our visit was then centered around that building -the Sha'ar HaShamayim Synagogue- literally translated from Hebrew as “Gate of Heaven”.

A picture taken by me for the AUC Times, 2017
The is the perfect depiction of a fine building with a mélange of eclectic architecture. A closer look would show a facade adorned with a massive number of features in basso-relievo stone inscriptions that are stylistically diverse, while over it all hovers an Egyptian, Arab, and Jewish art feel. On entering the building, the viewer can grasp an entire brew of styles: Neo-Baroque, A Mameluke-Arab feel, Art Deco and Neo-Pharaonic. It is just because of the distinctive furnishings and Hebrew engravings that I realized that I was actually standing in a synagogue, a place of Jewish worship. Moreover, the architecture of the synagogue bears a resemblance to the Egyptian temples of the pharaohs’ time, with plants and lotus flowers decorating the outside walls along the big star of David on the front. The interior walls, however, have two big granite-like tables with names of Egyptian Jewish figures engraved on them: Cattauis Pacha, Cicurel …., etc. 



A video tour of the synagogues entrance, 2017
The interiors the synagogue include paintings of prophet Moses, which I knew later, that the designer made them intentionally to remind the world that Moses was the prince of Egypt before becoming a prophet. All in all, the massiveness and the stylistic architectural beauty if the synagogue demonstrates to the history of the local Cairene Jews and faithfully echoes their heritage and affiliation. I was surprised to see such a wonderful building of a now-marginalized-and-hated group in the Egyptian community; it was a live proof of the beautiful co-existence that our society once had.

Walking down an aisle video tour, 2017
The Egyptian Jewish community has been standing for hundreds of years, with the Sha’ar HaShamayim synagogue intrinsically being a main place of gathering throughout the 19th century. Even up till today the Adly street temple is the only place in Cairo that celebrates the Jewish high holidays. The Adly street synagogue is one of nine synagogues in Egypt that have always been neglected because of fear and public inattention to allocate funds to restore these historic buildings. Nonetheless, the Sha’ar HaShamayim and other synagogues are part of Egypt’s heritage and neglecting or erasing them means eradication a significant part of Egypt’s history.

The interiors of the synagogue, a picture taken by CairoScene, 2016

Sources:

Samir Raafat, "The House of Yacoub Cattaui," Historical Society of Jews from Egypt, N.d., accessed September 30, 2018, http://www.hsje.org/The%20House%20oof%20Yacoub%20Cattaui.html#.U6oNYfldWSo
Joel L. Kraemer, Encyclopedia of Jews in the Islamic World, s.v. "Maimonides, Moses," accessed September 30, 2018 <http://0-referenceworks.brillonline.com.luna.wellesley.edu/entries/encyclopedia-of-jews-in-the-islamic-world/maimonides-moses-COM_0014370>
Nivein Ghoneim, "Magda Haroun: The Egyptian Jewish community vibrant past and macabre present", accessed September 30, 2018 <http://cairoscene.com/In-Depth/Magda-Haroun-Egypt-Jewish-Community-s-Vibrant-Past-and-Macabre-Present>