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Everything about George Bahgory recalls a lost time. The renowned Egyptian painter and caricaturist (sometimes referred to as the “Grandaddy of Egyptian Caricature”) has cultivated for himself the classic image of a 19th century Parisian painter; mustachioed, with a pointy beard, and a painterly hat at a jaunty angle. Bahgory seems to lead the romantic life of the intellectual observer, moving back and forth every half-year from Cairo, to Paris, to Cairo, and back.

The figures that haunt his artistic imagination are those of generations past; he is a follower of Picasso who worships Om Kalthoum, who once would share a downtown café table with Naguib Mahfouz. Bahgory lives in the grand tradition of the artist flâneur — the urban stroller, lounger and observer who, in his leisurely way, takes in the city as it buzzes about him, portraying the people of the urban tableau, full of lively cafés and bread sellers sailing through downtown alleyways. “I have a crowd in almost every painting,” Bahgory told Egypt Independent.

Bahgory spent 2011, as he has spent many of his years, painting downtown Cairo, where he lives and works when he is not in Paris. This past year, of course, the streets often fell into a different kind of chaos from the everyday jumble of shops and people and dust and traffic, chaos less conducive to contemplative observation. But Bahgory kept an attentive eye on this upheaval. “It was very interesting to find my people shouting,” he says, “I sleep hearing their voices.”

“Bahgory on Revolution,” a collection of these latest works, is currently on display at the Masar Gallery in Zamalek, timed to coincide with the one-year anniversary of the 25 January revolution.

Bahgory’s Cairo is colorful and romantic. It is hard to pin a time on the people and places that fill his vibrant depictions, which flatten out and twist dimensions in the Cubist style of his idol Pablo Picasso. Though Bahgory’s most recent work takes on the most overwhelming and present subject of the contemporary moment, he still works with timeless imagery, choosing cafes, camels and street musicians as his emblems of upheaval, along with flashes of the obligatory Egyptian flag.

Bahgory’s speedy drawing style (“I don’t like discipline,” he says) is fitting for depiction of the heaving masses of Tahrir Square. On less violent days of the uprising, the 80-year-old artist spent time in the square sketching, and still goes from time to time. But the event that he devotes the most canvas to in “Bahgory on Revolution” took place on one of the most violent and notorious of the 18 days. The Battle of the Camels features in the pair of pieces “Battle of the Camels I & II” as well as in the grand, wall-sized canvas “The True Path (Tahrir Square).”

The latter work exemplifies how painting, typically a medium of high art and slow response, can capture the movement and emotion of even a familiar and contemporary moment more effectively than straightforward photography. Bahgory’s wild canvas layers paper and fabric over a writhing crowd, a thick mass of drawing and collage, in which a flailing horse and camel fall headlong into the teaming, wailing sea of people. The piece evokes the terror and absurdity of that infamous day more effectively than most of the more documentary representations that have been in such ample supply in recent months.

The subject of revolution often drums up strong iconography and bombastic feeling in artists who choose to represent it. Though in a recent interview with Ahram Weekly, Bahgory cited “Guernica,” Picasso’s gut-wrenching series of drawings on the Spanish Civil War, as an inspiration for his work on the revolution in Egypt, the sketches and paintings at Masar are much more joyful and triumphant than that earlier, more tragic collection. Despite the panic apparent in “The True Path (Tahrir Square),” its title imbues it with revolutionary grandeur, and the collection also includes the seemingly requisite ode to nationalism “Proud Egyptian,” a collaged portrait of a voluptuous, haloed woman in peasant dress, the accents of her clothes taken from fabric featuring a distinctively Egyptian pattern.

While “Guernica” was a project in documenting suffering, Bahgory’s revolutionary paintings serve more to glorify than to mourn, and so veer away from tragedy toward imagery of populist triumph. Still, Bahgory’s is an honest emotional response that channels and amplifies the energy of those early revolutionary days more effectively than much other work produced in response to the same events.

Bahgory writes in his text for the exhibition, “My own screams have become the canvases that you see in this exhibition.” But despite its emotional strength, all his work is steeped in nostalgia. “Bahgory on Revolution” includes a room of portraits in Bahgory’s signature painted style, walking a fine line between expressive abstraction and pure caricature. The selection includes two new portraits of Om Kalthoum, long a favorite subject of the painter, and a portrait of Sheikh Imam, the legendary singer whose late 1960s revolution-themed songs have seen a revival in the context of this current revolutionary moment. Bahgory cannot let go of those looming icons of the past. But even when he paints the violent, triumphant, tumultuous Cairo of 2011, what emerges on the canvas is a timeless Egypt, of camels, horses, shisha and peasant-dress, where signs of modernity — of 2011 — are almost completely absent. Still, Bahgory’s colors vibrate on the canvas, and I believe him when he says, “My five fingers have turned to hot red, orange and yellow… mirroring the flames around me.”

“Bahgory on Revolution” will be on view at Al Masar Gallery, Baehler’s Mansion, 157B, 26 July Street, Zamalek, Cairo, until 7 February. The gallery is open from 11:00 am to 9:00 pm, Saturday through Thursday.

©2012 Egypt Indipendent

Most times that Palestinian artist and musician Reem Kelani was in Tahrir Square, she took her tape recorder along. She weaves some of these recordings into her radio piece “Songs for Tahrir.”

The focus is on song and music, and alongside the new musical sounds of a young generation — music such as the collective compositions of the Choir Project and Ramy Essam’s music drawn from people’s slogans — she hears the sounds of old pioneers: Sayyed Darwish, Sheikh Imam and Abdel Halim Hafez, among others. She was particularly excited to find the music of Darwish, a man whose music she has been researching for the past eight years, at the heart of mass protests in 2011. She describes Darwish as a “composer, revolutionary, man of the people.”

The narrative that Kelani creates is both unobtrusive and essential. She gives a sense of the revolution as ongoing, a sense of music as integral to protest. She captures the creativity, spontaneity and potency of protest not just during the 18 days in January, 2011 that led to former President Mubarak’s fall, but also in November when the security and military forces attacked protesters in Tahrir Square.

Songs old and new, powerful chants and slogans and ambulance sirens against the backdrop of chants of “freedom, freedom” come together to create a full and rich soundscape of resistance. And as Salam Yousry of the Choir Project says, some of the best music of the revolution came from people who we don’t even know. The Choir Project’s work involves collective composition, incorporating the perspectives and experiences of many. In a stirring clip from their concert just days after Mubarak’s fall, we hear, “Might, strong will and faith, Egypt’s revolution is everywhere.”

Kelani does not promise an objective or comprehensive account of the music of the revolution — which would, of course, be impossible. Rather, she delivers a sensitive, subjective and insightful exploration of music and protest in today’s Egypt, an optimistic one that observes the present and is informed by the history of subversive music in Egypt. Having participated in the initial 18-day uprising, she returned in November — coincidentally on the day that five days of street fights between protesters and security forces began — and interviewed several of the activists, poets and musicians she had met in Tahrir Square earlier in the year. She unabashedly focuses on Darwish, a man whose music the regime either ignored or exploited and whose songs found a rightful home on the streets of Egypt in 2011.

Darwish lived and worked in working-class neighborhoods. The sounds and intonations he heard around him, Kelani explains, went into his songs, many of which were written for the oppressed and marginalized. And in this way, his music was both from and for the people. Kelani takes her tape recorder with her away from Tahrir Square, and records the kinds of sounds that Darwish would have heard and incorporated into his music. From the sound of market-sellers calling out their produce to the ubiquitous and nasal tones of “bikya, bikya” of those who buy and sell on the street, Kelani offers a soundscape of Cairo that complements and informs the soundscape of revolution.

She tells us about one of Darwish’s songs — on the surface about dates, but actually in praise of the nationalist anti-colonial leader Saad Zaghloul. She sings the opening lines, and in a beautiful moment, the date seller she is talking to takes up the song. The music of Darwish was rooted in the struggle against colonialism, and Khaled Abol Naga, the lead actor in “Microphone,” a film about the alternative music and art scene in Alexandria, says that if we compare the attitude the regime held toward the people with that of colonial powers, you can see why his lyrics resonate again.

The music of Darwish that was sung in Tahrir Square encompassed political and love songs, and also a song of love for the homeland, the Egyptian national anthem, “Biladi, biladi” (Oh, my Country), the words of which come from a speech by anti-colonial leader Mostafa Kamel — a speech that inspired the teenage Darwish to write it. After signing peace with Israel, the regime did not want to continue using a national anthem glorifying military struggle, and so it went back to the iconic anthem of 1919. In this way, a regime subservient to Western interests neutralized the anti-establishment and anti-colonial ethos of Darwish and the national anthem itself. Sung by thousands and millions in 2011 facing the security forces of that same regime, the song’s potency was renewed and reinvigorated.

Samia Jaheen, from the band Eskendrella, talks about performing a Darwish song before the revolution. The band has been working together for years, composing their own music, as well as songs from old greats such as Darwish, Sheikh Emam and poems by Saleh Jaheen and Fouad Haddad. They are activists, and throughout 2011 have performed at protest after protest. Samia says that when the band performed Darwish’s “Remember Egypt is still beautiful” before the revolution, they were accused of chauvinism. Many responded by saying, “We Egyptians have so many problems…We are dirty, rude, poor, and uncivilized.” But, Jaheen argues, “We need to unite to believe in ourselves, and that’s how we will become better. We will not become the best we can be by insulting each other.”

Kelani’s stands out for putting art and music into a context that includes all kinds of resistance and political discussion. It collapses artificial distinctions between art and politics, as she describes the way singing sustained protest. Interweaving the sounds of Cairo’s streets with chants and song, she gives music a privileged place not apart from the ordinary, but emerging from and returning to the daily sounds that make up our lives. While recognizing the novelty and creativity of much of the music, she simultaneously ties it to music from the past that also emerged from a collective rage. And as one slogan chanted on the country’s streets proclaims, “The rage of Egyptians is a dangerous thing” — for those in power, of course.

©2012 Al-Masry Al-Youm

Grayson Perry

Exposition Au British Museum, Grayson Perry interroge les frontières entre l’art et l’artisanat, entre l’anonymat et la célébrité. Présentée de cette manière, l’exposition semble sérieuse et fouillée. Que nenni ! Car le potier travesti (eh oui, nous sommes bien à Londres) brouille tous les repères et confère une odeur de soufre et de mégalomanie à la très honorable institution. Shocking ?

Si les musées sont des tombes géantes comme le suggère le titre de l’exposition «The Tomb of the Unknown Craftsmen» (La tombe de l’artisan inconnu), le British Museum est alors un gigantesque mausolée de plus de huit millions d’objets et artefacts archéologiques du monde entier, fruits de millénaires d’art, d’artisanats, de cultures, bref de dizaines de milliers de trésors ayant été récupérés à travers les siècles dans les multiples et très diverses anciennes colonies de l’empire britannique.
Un mausolée de destinées anonymes où l’artiste Grayson Perry a passé deux ans et demi à fouiller dans ses caves parmi les trésors qui s’y trouvent enfouis, avec la permission d’en extraire celui qui lui parle et de l’exposer à côté de son propre travail, beaucoup plus contemporain et beaucoup plus gai, parfois aussi gaiement obscène. Pour, justement, rendre un hommage à ces «artisans inconnus, à ces experts anonymes qui ont réalisé les merveilles de

©2012 L´Orient Le jour

l’histoire».
Lauréat du prix Turner, Grayson Perry est un artiste excentrique, une espèce de touche-à-tout éclectique mais ô combien décalé. S’il est surtout connu pour ses céramiques taguées comme un mur de banlieue parisienne, il est aussi sculpteur, tapissier, peintre, couturier, mais en même temps un… travesti célébrissime (lorsqu’il s’habille en robes à froufrous roses, il devient Claire, son alter ego féminin) et un biker invétéré. Sa Harley Davidson, customisée par ses bons soins, improbable mélange kitch de rose, turquoise et de multiples inscriptions et dessins peace and love, accueille le visiteur sur le perron de l’escalier menant à son exposition. Sur le siège arrière, qu’on appelle en termes HOG la Sissy Seat, trône un petit mausolée en verre, ou peut-être le pape-mobile de son nounours fétiche, son ami de toujours, son doudou depuis 50 ans, un ours en peluche baptisé Alan Measles.
Le visiteur se trouve ensuite face à un vase, le premier d’une belle série, intitulé You are Here, portant des graffitis dans des bulles de BD, disant «I liked the poster» (J’ai aimé l’affiche) ou encore «I just wanted to satisfy myself that I am more clever than this celebrity charlatan» (Je voulais juste m’assurer que j’étais plus intelligent que ce charlatan célèbre).
Le ton des «perversions et des folies» (comme il l’assure lui-même) à venir est clairement donné. Que le jeu des vrais ou faux commence. Disposées dans une muséographie similaire aux autres salles du British Museum, les œuvres antiques ou contemporaines se mélangent et se ressemblent parfois à s’y méprendre. Qui aurait cru que cette sculpture de guerrier est réalisée par Perry himself et non par un ancêtre inconnu? Ou que ce casque est en réalité le… casque de moto de l’artiste, datant de 1981? Mais la palme de l’œuvre la plus bluffante revient sans doute aux tapisseries foisonnantes de détails, même si l’on reconnaît quelque part l’effigie de Grasyon Perry (encore lui! ou plutôt lui en Claire) sous les traits d’une poupée russe.
Divertissante, certes, cette exposition permet aussi de porter un regard différent sur des objets présentés.
«Effectuer le tour de ces salles, c’est effectuer le tour de ma tête, affirmait l’artiste à la presse. Au départ, j’y ai fait apparaître mon ours en peluche fétiche Alan pour rire, mais j’ai finalement trouvé sa présence pertinente: de nombreux objets sont dédiés à des divinités et transformés en dieu. Alan sert de référent pour comparer les différentes cultures, leurs échanges et leurs dialogues à travers les siècles.»
«À un moment, tout ce qui est présent au British Museum était contemporain», rappelle-t-il en guise d’explication de sa réplique de vase chinois intitulé The Frivolous Now (Le futile maintenant).
«Je l’ai dessiné regardant la télé et il contient les actualités de ce jour de février 2011.» Les mots «Facebook», «lancement de produit», «faibles émissions», «caméras de surveillance», «VIP», «écoutes téléphoniques illégales» sont griffonnés sur cet objet qui pourrait ainsi être utilisé par les ethnologues des siècles prochains pour comprendre notre quotidien, comme ceux d’aujourd’hui le font avec les vases de civilisations passées.
Parmi les trésors du musée, les esquisses des peintres égyptiens; le Boli, un animal tout en courbes du Mali; des sculptures de chiens de traîneaux de Sibérie, la carte en canne des Marshall Islands et des bagues romaines décorées. Côté trésors perryiens, le Rosetta Vase (tout jaune), le I’ve Never Been to Africa, exprimant sa «peur et ses préjugés sur l’Afrique», où il n’est jamais allé, et des essuie-mains à l’effigie de Hello Kitty déguisée en pèlerin. On aura tout vu, ou presque, car le clou du spectacle c’est son bateau-autel, au centre duquel trône un silex vieux de 250000 ans. L’outil originel qui a permis la création de toutes les œuvres du British Museum.
L’exposition a eu tellement de succès qu’elle joue les prolongations jusqu’à fin février.

The Flower I
The Flower II
The Flower III

The Flower I by Haidji ©2012

The Flower II by Haidji ©2012

The Flower III by Haidji ©2012

this serie is about King Pedro and Inês de Castro (the queen that was crowned after her death)
serie made at the Monastery of Santa Clara in Coimbra/Portugal
Pedro said ones
that he would love Ines until the end of the world
a real and tragic love story that turned into a myth
and survived death, time and politic
inspiring persons allover the world
to create art or
to just…believe in love.

The first print is in a Museum in Coimbra/Portugal
Last available print
3/3

size
37,5cm x 50cm each

Price 1200 Euros
©2012 Haidji – Photography – Limited Edition
if interested to order contact nsaproject@prosumerzen.net

István Orosz (1951), one of the most prolific and best known printmakers, graphic artists and animated filmmakers of Central Europe has been creating his trademark art often employing forced perspectives, anamorphoses, illusions and impossible objects since the 1970s. Initially best known for his prints (including film and exhibition posters), his resumé has expanded to include unique trompe l’oeil graphics and some of the most inspired animated films to come out of Hungary (or Europe, for that matter).

He has had individual shows in Chicago (I Space Gallery), The Hague (Escher Museum) and over a dozen other major cities and art centers. Prizes awarded to István Orosz include the Gold Medal at the Biennial of Graphic Design (Brno), the Creative Distinction Award of the European Design Annual (Dublin), the Gold medal at the Annual Exhibition of the Society of Illustrators (NewYork) and the Main Prize of the KAFF Animated Film Festival (Kecskemét).

Join us to celebrate István Orosz’ first solo exhibition in New York, featuring posters, graphic art and animated shorts on multiple screens.

The opening will be followed by a reception with the artist.

Hungarian Cultural Center
447 Broadway {between Canal and Grand}, 5th Floor

Musique Deux jeunes et talentueuses compositrices libanaises résidant en Europe se sont récemment illustrées par des productions musicales de très grande qualité : Mona A. Ahdab à Bruxelles et Amsterdam, et Bushra el-Turk à Londres.

Renaître. Tel est le titre du Concerto n°1 pour piano et orchestre de Mona A. Ahdab, dont la création mondiale s’est déroulée au Palais des Beaux-Arts de Bruxelles et la création néerlandaise dans la salle mythique du Concertgebouw d’Amsterdam. De grands interprètes ont servi cette œuvre inspirée du mythe du Phénix, l’oiseau qui renaît de ses cendres: la célèbre pianiste brésilienne Eliane Rodrigues et l’Orkest der Lage Landen, conduit par le maestro Walter Proost pour qui la musique de Mona A. Ahdab «est bien la preuve que composer n’est pas une affaire d’hommes».
Les trois mouvements de Renaître s’enchaînent, allegro, adagio, allegro vivace, commençant d’entrée de jeu par une série d’accords qui sonnent «comme un hommage à Rachmaninov». Œuvre résolument romantique, tant par son phrasé que par l’alternance des instruments, ainsi que par le dialogue entre le piano et l’orchestre et l’harmonisation entre les instruments à cordes, le Concerto n°1 pour piano et orchestre de Mona A. Ahdab a été accueilli par la critique et le public belge comme un événement musical majeur, la presse parlant de «puissance d’expression», de «partition exigeante» ou de «musique qui réconcilie avec nos désespoirs». Certains auditeurs n’ont d’ailleurs pas hésité, quelques jours plus tard, à effectuer le déplacement jusqu’à Amsterdam pour réentendre l’œuvre lors de sa création néerlandaise.

Mona A. Ahdab est née au Liban. Issue d’une famille extrêmement mélomane, elle développe dès l’âge de trois ans une véritable passion pour le piano essayant de reproduire la Marche turque de Mozart. Elle perfectionnera l’instrument en France et complétera des études en orchestration aux États-Unis. Sa musique se situe dans la mouvance d’une écriture contemporaine classique d’inspiration romantique, où l’on retrouve l’influence de Rachmaninov, Brahms ou Mahler qui sont pour elle une «source d’inspiration incontestable». Le catalogue de cette brillante musicienne est très varié et comprend un grand nombre d’œuvres instrumentales, où parfois le Liban est très présent comme dans Réminiscences orientales ou Racines, ainsi que diverses œuvres vocales, notamment un merveilleux Agnus Dei pour ténor et orchestre.

Les titres emprunts d’humour de Bushra el-Turk
Puis cap sur Londres avec Bushra el-Turk. Cette jeune compositrice née au Royaume-Uni de parents libanais est étonnamment précoce. Alors qu’elle n’a même pas encore trente ans, sa musique est déjà jouée par d’importants interprètes britanniques et européens. Violoncelliste de formation, le processus de composition se déclenche chez Bushra el-Turk quand elle entend un jour un oiseau siffler en scandant un rythme répétitif pendant plusieurs minutes d’affilée. Bushra ressent alors «un sentiment de bonheur intense» et imagine un orchestre symphonique jouant cette musique. Ce moment musical donnera naissance à une pièce intitulée Les Coucous déclarent la guerre. D’ailleurs, les titres des nombreuses pièces que Bushra el-Turk compte déjà à son catalogue sont souvent emprunts d’un humour décapant qui n’est pas sans rappeler Erik Satie, comme cette Pièce pour soprano, piano et grincements de canard en caoutchouc, ou encore Comment rédiger votre lettre de suicide, pour deux voix et piano.
Pour février 2012, Bushra el-Turk a reçu une commande du Peace and Prosperity Trust, fondation anglo-arabe dédiée à aider des projets d’éducation et de santé en organisant des concerts qui donnent à de jeunes artistes arabes la chance de se produire dans des lieux prestigieux avec de grands interprètes occidentaux. De rire et d’oubli, «pièce qui résume les voix de nos conflits intérieurs», est le nom de l’œuvre pour piano, orchestre symphonique, nay, qanun et bande-son qui sera donc créée en première mondiale au Cadogan Hall à Londres, dans le cadre d’un concert de gala intitulé Voix orientales pour échos occidentaux. Le concert comptera aussi des airs d’opéra occidentaux «orientalisés» par Bushra el-Turk. Pour interpréter toutes ces musiques, l’excellente pianiste Tala Tuntunji, l’Orion Orchestra conduit par Toby Purser et une pléiade de très bons chanteurs dont la merveilleuse soprano libanaise Samar Salamé.
Dans le monde de la composition musicale, qui jusqu’à il y a quelques années encore était presque exclusivement masculin, le Liban peut s’enorgueillir de compter un certain nombre de compositrices vivant aussi bien au Liban qu’à l’étranger et qui portent très haut les couleurs de leur pays.

©2012 L’Orient-Le Jour

- Kronos Quartet at Cité De La Musique, Paris: 18 Wolfgang Rihm ‘Quatuor À Cordes N° 7′Alireza Farhangoeuvre Nouvelle Pour Quatuor À Cordes Et Électronique (Commande De L’Ircam-Centre Pompidou, Création Mondiale)Steve Reich ‘Wtc 9/11′ (Création Française).Line-up includes: Kronos Quartet,Steve Reich,Wolfgang Rihm,Alireza Farhang

- Décade at Le Lieu Unique, Nantes,
Line-up includes: Alva Noto,Andy Moor,Ann-James Chaton

Prosumerzen Intelligence Team in collaboration with ZAPADAY the open news calendar www.zapaday.com

In the tourist Mecca of Saint Mark’s Square in Venice, the Doge’s Palace is currently holding an exhibition called “Venice and Egypt.” The publicity material on the Fondazione Musei Civici di Venezia website entices the visitor with “the thousand-year old relationship between Venice and Egypt narrated for the first time ever.” Viewers will experience “a cultural affair that is therefore complex and multi-faceted, spoken of in an exhibition that will surprise the audience by the findings of the research conducted and by the 300 exceptional works that were collected for this occasion.”

What this dramatic introduction fails to reveal is how the image of Egypt in this exhibition is nothing but that — an image — and these imaginations aren’t quantified or qualified anywhere within this sprawling trove of Egyptian treasures, trinkets, coins and maps.

“Venice and Egypt” is held upstairs in the Hall of Scrutiny, a resplendent — albeit dark and glacial — hall. The show consists of a series of objects that look as if they were collected for having any relation to the region. These objects are meant to represent a relationship beginning in the classical age and ending with the opening of the Suez Canal. We see paintings depicting Moses, the Pharaohs, Cleopatra, Marc Antony and Saint Mark, and specimens that display commerce between the two regions, like coins, maps, manuscripts, medals, and gifts exchanged. A slideshow of paintings sits next to a map, next to a painting of Cleopatra’s banquet, next to the gifts of an amphora and urn, next to a beaded sarcophagus, next to a display of Venetian-to-Arabic trading manuals of varying degrees of accuracy. There is very little, if any, historical information and the things of historical value are placed next to BBC docudramas that praise the triumphs of a generation of explorers who looted the rest of the world without consequence. In the Hall of Scrutiny, the viewer approaches an inscrutable Egypt made of the stuff of legends, and if put to the smallest amount of scrutiny the exhibition falls apart as a complete sham, not only of the relationship between Venice and Egypt, but of any realistic depiction of the latter.

The collection of paintings displayed includes some of the superstars of the Renaissance Venetian art scene. It includes Giorgione’s “Moses Undergoing Trial by Fire,” Pietro Paoletti’s “Death of the Firstborn in Egypt,” Titian’s “The Drowning of the Pharoah’s Host in the Red Sea” and “Joseph and the Wife of Potiphar” by Tintorreto. The subject matter varies by era — religious paintings of the 16th century are replaced by the picturesque and grandiose of 18th century artists Giandomenico Tiepolo and Giovanni Battista Piranesi.

In “The Passage of the Red Sea,” convulsed forms attempt to part the Red Sea, masses of flesh writhing in the tumultuous waters. In “Death of the Firstborn in Egypt,” we see a depiction of moral degradation during the time of the Pharaohs. Both the paintings represent Biblical stories. The three-meter “Death of the Firstborn in Egypt,” however, is famous for its attention to archaeological detail to such an extent that scholars have speculated that Paoletti may have had contact with the great decipherers of hieroglyphics, Champollion and his crew.

What is barely alluded to in this exhibition is that these works represent an imagined Egypt, and one that was not based on observation. This Egypt was built on European fantasies of the enigmatic East, a motif repeated throughout the art-historical canon, and by now old hat to anyone who has heard the words “orientalism” or “Edward Said” in the same breath. The two artists in this exhibition that could claim some sort of verity in their images — Ippolito Caffi (who visited Egypt in 1843 and shows Old Cairo pastoral scenes) and Giovanni Battista Belzoni (sketches of Egypt and Nubia) — are not distinguished from the morass of myth-making present in all the rest, suggesting that there is no real difference between truth and reality in these paintings. Nor are their works accompanied by any sort of biography explaining their motives for traveling to Egypt, colonialism in the 19th century, or the way that their paintings are being interpreted now, in light of postcolonial discourse and studies of orientalism, which seem completely absent as a frame of reference in the curation of this show. The image it presents is based on whimsy, fancy and falsehood.

In front of the absolutely stunning Nehmeket mummy, a BBC video plays on a continuous loop. “The Adventures of Giovanni Battista Belzoni” (2005) is a dramatized biography of Giambattista Belzoni, the 19th century Italian explorer considered “the father of archaeology,” claiming his responsibility for this find and the tomb at Abu Simbel and for presenting a cache of Egyptian antiquities to the British Museum. If you saw the video, you would think that you had seen it before. It contains one clip that seems to be reproduced in every western Indiana Jones-explorer-narrative-re-enactment: man stands in khaki with crew at the rectangular mouth of tomb, backlit, hammer or some kind of sickle tool in hand, gaping, staring at the bounty they’ve just discovered. As I approached the screen, the robust BBC voice booms proudly, “Belzoni has a claim to being the greatest explorer in the history of Egypt.” The greatest? While Belzoni’s reputation has enjoyed a bit of rehabilitation in recent years, he is generally described in historical accounts as one of the most infamous looters of Egyptian artefacts.

Truthfully, the wilful neglect of recent history in this exhibition is what makes the show so offensive. While the Middle East tries to speak for itself, it faces the burden of historical representation by western colonizers. And rather than attempting to dismantle these stereotypical representations of the region, there appears to be such an investment in the static Egypt: the Egypt of Elizabeth Taylor as Cleopatra, the Egypt of the pharaohs, and the hieroglyphics, and the sensual East: Egypt as western fantasy.

In an interview with Artnowmag, curators Enrico Maria Dal Pozzolo, Rossella Dorigo and Maria Pia Pedani talked about their work. As quoted on the website for the Fondazione Musei Civici di Venezia, “the scientific project [the exhibition] … involved almost 70 specialists including the scientific community, cataloguers and experts involved in analyzing the material.” Considering how little research appears in the room itself, we can only speculate about the planning itself. They said: “This exhibition aims to be a tale.” Truer words never spoken. It’s time for Egyptians to tell their own tale.

©2012 Egypt Indipendent

sub urban trip , Paolo Dealberti ©2012 at World Photograph Organization

sub urban trips 3 , accelerating 2 , © 2012 Paolo Dealberti, WPO

Sub urban trips ...leaving ,©2012 Paolo Dealberti

Sub urban trips 5 ... on the road . ©2012 Paolo Dealberti

Sub urban trips 5 ... where am I ? ....©2012 Paolo Dealberti

Made with a mobile phone Nokia
©2012 Paolo Dealberti

Sub Urban Trips 1 , 2 are till 31/1/2012 at WPO

The Place’s Resolution! season is at its 23rd year, this annual programme of new year dance is a marathon of fresh beginnings.

78 new works in the next 6 weeks something quite amazing that will offer comedy, compulsions and a dash of ballet.

Mastered by The Ticket Theatre Dance it could be called a portrait of backstage chaos.

Some examples…

A cleaner prepares the stage while dancers warm up…

Lexi Bradburn has fun with the panic of getting a show on…

Eleanor Sikorski’s Chocolate gets darker as the piece goes on and anyone can find humor on it.

That is contemporary dance…but more of all that is London as usual full of promise and surprises.

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