All posts by maghreblouah

Rules of Engagement: Why Representation Matters

When speaking on stereotypical Arab representations in Western media, nothing shows the disparity between Hollywood and Arab cinema much like the juxtaposition of the war film Rules of Engagement (2000) and the Shakespearean drama A New Day in Old Sana’a (2005). Rules of Engagement fails to display conflict in the Middle East rationally and uses blatant stereotypes of Yemeni civilians as crazed terrorists who were brainwashed by Islamic doctrine. In contrast, A New Day in Old Sana’a addresses the problems of classism and religious oppression while still giving dignity to the Arab characters who are shown to have actual feelings and motives that ground them and make them relatable.

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Ironically, Rules of Engagement is the doctrine of the Military Industrial complex that is spread throughout this propagandistic film that brings the most terror, rather than the radical Islam it likes to demonize. It is especially telling in this story that Islamic terrorism and extremism is looked at “as a symptom of the Otherness of the Arab world, rather than as a problem within it” (Khatib 166). Much more likely to cause radicalization is the bombing of innocent civilians carried out in the multiple Middle Eastern wars of the United States. Rules of Engagement ignores all context of the history of imperialism and colonialism in the Arab world and that is why it fails to do much else than serve as a propagandistic tool that dehumanizes Arabs in order to justify a perpetual War on Terror. This aforementioned propaganda must have helped sway public opinion in some way as little is said today in opposition to the Saudi led, American funded genocidal war leading to severe starvation and disease in Yemen today. In fact, Rules of Engagements justifications for slaughter have been mirrored in the recent ramping up of war and violence by the Trump administration as the “US carried out 37 drone attacks in Yemen in 2016… but by October, the US had carried out 105 drone attacks in 2017” (al-Mekhlafi 5).

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Interestingly enough, the “original – entirely fictional – story, written by James Webb, secretary of the US Navy in the Reagan administration, placed the events in an unnamed Latin American country” (Whitaker 2). This shows how the scapegoat for American imperialism can come from any source and is not limited to simply targeting Arab stereotypes. However, once US interest veered from establishing Banana Republics and toppling democratically elected leaders in Latin America to controlling the petrodollar in the Middle East; the target of discrimination was appropriately changed.

 A New Day in Old Sana’a battles the stereotypes specifically leveled at Yemeni civilians by showing the true Arab world as it “is not, as is often perceived, a monolith, but is made of different communities, people, states, and governmental and societal forms” (Shafik 1). The love story between Tarek and Bilquis in the film brings the audience to care for the characters and not see ta_new_day_in_old_sanaahem all as simply enemy targets. A strong plot that does not even focus on war does more help to show these diverse humanizing features, as well as the well-timed comedy that allows for the audience to relate and see them as fellow people and not an othering force. For example, Bilquis’ openness and freedom to try on the dress and dance in the street at dawn goes against all preconceived notions of conservatively repressed Arabs and Muslims that is believed to have universally and monotonously controlled even the youth of the Middle East. It also does well to still address questions of classism and religious extremism but in a tactful and respectful manner that is much more intellectually engaging than the violence-drenched gore fest seen before.

Films from the Arab world, such as A New Day in Old Sana’a, can help fight propagandistic representations from Rules of Engagement and other Hollywood films that only serve to dilute our view of the true situation and promote a militaristic ideology. They do this by showing the actual societies that are being portrayed as they are familiar with them and can do them justice. They still address the problems that face their society but are not blind to the historical context of imperialism that wraps the Middle East in turmoil today. Rules of Engagement irresponsibly ignores this historical context and prefers to use unfounded stereotypes to push its agenda.

Word Count: 722

Works Cited

al-Mekhlafi, Mohammad. “World Report 2018: Yemen.” HRW, Human Rights Watch, 2017. Web. 20 Apr. 2018.

Friedkin, William, Dir. Rules of Engagement. Perf. Samuel L. Jackson & Tommy Lee Jones, Scott Rudin Productions, 2000. Film. 

Hersi, Bader Ben, Dir. A New Day in Old Sana’a. Perf. Dania Hammoud & Nabil Saber, Felix Films Entertainment Limited, 2005. Film.

Khatib, Lina. Filming the Modern Middle East: Politics in the Cinemas of Hollywood and the Arab World. London & NYC: I.B. Tauris, 2006. Print

Shafik, Viola. Arab Cinema: History and Cultural Identity. Cairo: A.U.C. Press, 2007. Print.

Whitaker, Brian. “The ‘Towel-Heads’ Take on Hollywood: Arabs Accuse US Filmmakers of Racism over Blockbuster.” The Guardian, The Guardian, 11 Aug. 2000. Web. 28 Apr. 2018.

Rana’s Wedding and the Cultural Representation of Palestine in Film

By Zachary Louah, Amanda Pombar, Seamus Cushen, and Hannah Pauley

Rana’s Wedding (2002) appears to convey a rudimentary love story between the main protagonist and her romantic interest Khalil. However, Rana’s character is emblematic of a greater thematic significance than externally depicted. Due to the focus of the plotline around the generic objective getting married, one may assume that the director’s motive was simply to depict an entertaining love story to the audience. Contrary to this notion, the foremost theme of the film is entwined in Rana’s experiences with the surrounding Israeli military occupation throughout her journey. Rana’s Wedding utilizes Rana’s physical obstacles, emotional turmoil, and overall character to depict her role as an allegory for Palestine.

Physical conflict allows for the manifestation of Rana into a symbol for Palestine as a whole. In one day she experiences a multitude of depressing situations that keep her grounded in occupation and show the viewer the daily atrocities Palestinians are objected to. Rana simply wants to live her life but seems to be confronted by Israeli apartheid everywhere she turns. This “frustrating experience of living under a state of siege [shows the] difficulty of carrying on the semblance of normal life” (Holden) for any Palestinian. At the beginning of the film, Rana passes a group of young Palestinians throwing rocks at Israeli soldiers as the fire back with weapons. This skirmish is symbolic of Palestine’s weakness compared to the Israeli Defense Force, Iron Dome, etc (PBS). Rana, and in turn Palestine, can do little to help her own people and cannot stop civilian casualties from occurring. Later in the film, Israel’s illegal settlements and surveillance state are shown through the view of Rana and her husband respectively. Khalil notices the always watching security cameras and at the end of the film, Rana sees an Israeli demolition crew destroying a house. She takes on the Palestinian mindset of optimism and resistance as she faces the camera and tells the viewer that the house will be rebuilt Rana and all other Palestinians live in an “armed fortress in which it is almost impossible to travel very far because of roadblocks and checkpoints” (Holden).

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Rana always feels like she has to follow other people’s rules so she is always stressed and frantic. The fact that she has to marry her boyfriend in order to stay in her country means that the women there do not have that much of a say. She has to have a whole entire wedding planned and officiated before her father’s departure, adding pressure amidst a war going on. She is a good representation of how Palestinian citizens felt because she feels trapped in her own home. There is so much going on between being under Israeli rules and being forced to leave a place that has always been her home. She always says “I am scared” (Abu-Assad 2002). Hany Abu-Assad’s film does a great job portraying “sheer difficulty of life for those trapped on the wrong side of the border in the violence-plagued Middle East” (Feaster).

If there is one thing that can be learned from Palestinian cinema, it is that Palestinians are courageous and resilient. Despite overwhelming odds, they resist Israeli occupation and never give up on the dream of restoring Palestine. In Rana’s Wedding, Rana’s character represents the Palestinian character, in that she has courage in the face of overwhelming odds, and never gives up. One example of Rana’s courage is in the fact that despite being given a list by her father of men “financially stable enough to provide for his daughter” (Feaster). Rana chooses to embark on a journey for true love through dangerous war-torn Palestine. Rana’s decision to avoid the easy choice and face obstacles for something she cares about is representative of the Palestinian decision to reject occupation and fight back for their homeland. An example of Rana’s resilience can be seen when she locks herself in the car and “writhes in anxiety” (Amanda) after hearing gunshots nearby during the funeral procession. Even after this harrowing ordeal in which Rana fears for her life, she is still able to continue with her mission. This is emblematic of Palestine, which has suffered a lot but still continues in their struggle against Israel.

Rana herself is allegorical for Palestine over the historical course of Israel occupation. Hany Abu-Assad displayed this in Rana’s Wedding through the vast amount of physical obstacles she encountered, the emotional turmoil she was subjected to, and her overall resilient and hopeful character. Each was a symbolic representation of the overall state of the Palestinian populace and military impotence.

Works Cited

Abu-Assad, Hany, director. Rana’s Wedding. 2002. Film.

Amanda. “The Arabic Film Blog.” Rana’s Wedding: Rana as an Allegory for Palestine. N.p., 01 Jan.Web. 25 Feb. 2018.

Feaster, Felicia. “Rana’s Wedding.” Turner Classic Movies. N.p., n.d. Web. 18 Feb. 2018.

“History of the Israeli-Palestinian Conflict.” POV, PBS, Dec. 2001.

Holden, Stephen. “FILM IN REVIEW; ‘Rana’s Wedding’.” NY Times, The New York Times, 22Aug. 2003.