The Sultan’s Seal reviews one of Darf Publishers’ recent titles: the Eritrean writer Abu Bakr Khaal’s African Titanics, translated from the original Arabic by Charis Bredin
Photo by Alex Majoli, source: magnum photos.com
I immediately began to suss out the reputations of all the local smugglers, remaining in a state of anxious indecision as to which of them I should do business with. There was ‘Fatty’, known for his reliability and the care he took of those who travelled aboard his Titanics. His reputation extended all over Africa and travellers from Eritrea, Sudan, Somalia, Ghana and Liberia would hunt him down as soon as they arrived in [Tripoli]. Other smugglers were known for how swiftly they could arrange crossings. Every week, one of their Titanics would leave for the far shore, completely devoid of safety precautions, and likely to sink a few miles out to sea.
Like Samuel Shimon (An Iraqi in Paris, 2005), and Hamdi Abu Golayyel (A Dog with No Tail, 2009), Abu Bakr Khaal writes reportage with fictional license. Though a Tigré-speaking Eritrean with no apparent connection to the Arab literary scene, he belongs in a recent Arabic tradition of confessional narrative that benefits as much from its authors’ down-and-out credentials as their distinct vernaculars. Whether Khaal’s language is interesting because of influence from his mother tongue, I don’t know.
In Charis Bredin’s decidedly British English, African Titanics is a breezy read, worthwhile for its first-hand take on an essential topic and its pseudo-mythology of pan-African wanderlust.
@Sultans_Seal wallows in his lack of democratic mettle
Time and again, since 30 June last year, I’ve come up against the commitment to democracy that I’m supposed to have betrayed by appearing to endorse the army’s intervention in the outcome of Egypt’s second revolution.
Time and again I’ve had to explain what on earth makes Egyptians think that Washington and Tel Aviv are secretly in league with the Muslim Brotherhood to decimate the Arab world along sectarian lines and bring death and destruction upon innocent Egyptians as much as Syrians and Libyans in the name of human rights—presumably to the benefit of that impeccably democratic and profoundly civilized neighbor state where racist, genocidal, militarized sectarianism does not present the world community with a human-rights problem.
No Renaissance for Old Men
It is the word that Tunisia’s Muslim Brothers chose for their harakah (or movement) and in which the Egyptian jama’ah (or group) couched its presidential programme; it dates all the way back to the late 18th century when, under Muhammad Ali Pasha in particular, it would’ve denoted something significantly different. But in a way it has been the mirror image of European imperialism since then, with its post-Arab Spring Islamist manifestations in Tunisia and Egypt constituting one possible logical conclusion of the region’s political trajectory, and the murderous Arab nationalist dictatorships (whether Gaddafi’s in Libya or the Baath’s in Syria and Iraq) another.
What I want to argue is that, in more ways than one (and despite all the wonderful things it almost did), the so called Arab renaissance has in fact been part and parcel of this immense downward fall of recent history, and that—far from presenting a homegrown alternative to the neoliberal world order, arguably the extension and apotheosis of empire—it has actually aided and abetted the imperialist project.
“We never used to have sectarian tension”
Posted on October 20, 2011
That being, of course, a lie. And lies, however well meaning, just may be the crux of the problem.