لا يعتبر ريكي نفسه عنصرياً. بالطبع، أنتم تعرفون معنى مصطلح العنصرية، وبطبيعة الحال، سنضعها في قاموسنا الدماغي تحت خانة الشر أو المصطلحات العيبية كما يحدث في الجملة التي تلي جملة وضعت فيها هذه الكلمة في وسائل الميديا. ريكي لم يكن يعتبر نفسه عنصرياً، وما يدفعنا للجزم بذلك، أنه مثلي ومثلك ومثل الكثيرين أيضاً، حين يقرأ هذا المصطلح أو يسمعه، يسارع بوضعه مباشرة تحت خانة الشر والمصطلحات العيبية.
On (a small group of) men (who are very unhappy), on (the) racism, misogyny (which they visit daily upon women in their sights), in which I shouldn’t have to say that I am a woman of colour
I should, no one should, have to dress, act, or speak in a manner which pleases ‘You’ in order to be treated equitably by you as you perform your job.
Those that are anti-respectability politics need not be against respectful. That is what I am. For respect. I was raised to be so. And time and time again it seems to be perceived by others as soft, until it’s not. I’m not supposed to disagree with you. Ever. Time and again it is perceived as disrespecting your desire to project a very monolithic angry persona of ‘all black people.’
The mere idea of contributing to the Charlie Hebdo colloquy is a problem. It’s a problem because, whether as a public tragedy or a defense of creative freedom, the incident was blown out of all proportion. It’s a problem because it’s been a moralistic free-for-all: to express solidarity is to omit context, to forego the meaning of your relation to the “slain” object of consensus, to become a hashtag. It’s a problem above all because it turns a small-scale crime of little significance outside France into a cultural trope.
Charlie Hebdo is not about the senseless (or else the political) killing of one party by another. It’s about a Platonic evil called Islam encroaching on the peaceful, beneficent world order created and maintained by the post-Christian west. Defending the latter against the former, commentators not only presume what will sooner or later reduce to the racial superiority of the victim. They also misrepresent the perpetrator as an alien force independent of that order.
“A man going quietly about his business all day long expends far more muscular energy than an athlete who lifts a huge weight once a day. This has been proved physiologically, and so the social sum total of everybody’s little everyday efforts, especially when added together, doubtless releases far more energy into the world than do rare heroic feats. This total even makes the single heroic feat look positively minuscule, like a grain of sand on a mountaintop with a megalomaniac sense of its own importance.”
R. Musil, The Man Without Qualities
In an age when video journalism is increasinly paramount and printing is arguably no longer necessary, how do you feel the still image is still pertinent to documentary or news work?
Video journalism serves its purpose and is growing as it is easier to create and distribute, but photos haven’t lost their power in this new environment. A single strong image can be viewed and summarize a situation in seconds. In our fast paced world there will always be a place for the still frame.
Do you think documentary and art photography are important for the development of photo journalism? Is there enough of that going on in Egypt (with the Cairo Image Collective, for example) to create a photographic culture?
As a photojournalist I often steal style from art and commercial photography. We must be aware of their modern visual language in our work to stay relevant and interesting. But even though the internet has broken down barriers it can be impossible to find many documentary or art photo books in Cairo. While in the west you can pick up a thick fashion magazine at almost any store and get inspired by the commercial portraiture it takes conscious effort for photographers to suss out inspiration in Egypt.