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E-book Togo Mizrahi and the Making of Egyptian Cinema
We hear a band strike up festive music. We see street vendors selling their wares from carts lining a city street. A man and boy, holding hands, walk past the vendors. As they recede into a distant crowd, a pair of young men, both in Western suits and tarbooshes, stroll into and out of the frame. Two riders—one in a dark galabiya and tarboosh, the other in a light galabiya and turban—swing a gondola high into the air, cutting an arc across the screen. Young children circle by, riding on a carousel. Men push a manually operated fun wheel, as car after car filled with children rise and disappear out of the frame. A vendor tips a large, ornate brass carafe, and a translucent liquid pours out of the long spout in a wide curve, filling a glass. In a park, girls in light-colored dresses play chase. A pair of men in overcoats and tarbooshes walk along a path, followed by a group of boys who pause to peer at the camera (fig. 1). In the background, to the left, a woman in black wearing a face veil also looks in the direction of the camera. Behind them to the right, a man in a white galabiya and turban sits on the grass, deep in conversation. At the beach, a family walks along the shore—the distinctive sea-side cabins and corniche of Alexandria visible to the right of the frame. People clustered in small groups picnic on the sand. The skirt hems of women dressed in the latest European fashion flap in the sea breeze along with the awnings of beach umbrellas.This kinetic, carnivalesque montage appears in a 1937 Egyptian feature film, Al-‘Izz bahdala (Mistreated by Affluence).1 A title screen identifies the celebration as “Shamm al-nasim, ‘id al-sha‘b”—that is, “Shamm al-nasim, the people’s feast.” Shamm al-nasim(“Smelling the Breeze”)—is a spring festival that shares some characteristics with other seasonal celebrations in the region, like Nowruz. Shamm al-nasim is also a uniquely Egyptian festival, with roots in ancient Egyptian prac-tices. Egyptians take to the streets, parks, beaches, and green spaces. The footage shows what appear to be Alexandria residents engaging in leisure activities in identifiable locales. None of the credited actors appear in the montage. Children display curiosity about the camera. The viewer is invited to read these images as authentic—even as we recognize the constructedness of the montage. Social codes of dress give the viewer cues to categorizing the individuals included in the footage. Members of the rising middle class—the effendiyya—are shown seeking entertainment and diversion alongside members of the popular classes.2This carefully edited montage constructs a festival day in which Alexandrians across the socioeconomic spectrum celebrate in public spaces together.
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