Chapter

Shadi Abd al-Salam’s al-Mumiya

Authors:
To read the full-text of this research, you can request a copy directly from the author.

Abstract

When asked to pronounce judgment, Egyptian critics consistently list Shadi Abd al-Salam’s Yawm an tuhsa al-sinin: al-Mumiya (The Day of Reckoning Years: The Mummy) as one of the most important films, if not the most important film, of Egyptian cinema. Given the film’s striking visual style and its impressive production technique, it is not hard to see how this would be so. Yet there is a real dissonance between critical discourse that places the film at the heart of Egyptian cinema and the fact that as a text, its presence in and influence on the Egyptian cinematic canon is relatively negligible. Al-Mumiya is a film that, although produced in 1969 within the public sector studio system of the Nasserist state, had no public distribution until roughly six years later. When at last al-Mumiya was commercially released in late January 1975—an unlucky week, as the Arab world was awaiting the news of Umm Kulthum’s impending death—it failed to draw audiences and was quickly pulled from circulation. In other venues such as television or video, al-Mumiya might have enjoyed a life in Egypt that extended beyond its brief theatrical release. But that does not seem to have been the case. Likewise, as much as Egyptian filmmakers reverently invoke the name of Shadi Abd al-Salam in interviews, they have not been so apt to apply elements of his cinematic style that appear in the film. In short, for all the talk about the centrality of al-Mumiya within the Egyptian national cinematic canon, the actual film enjoyed only a brief moment of commercial release in Egypt, no lasting public venues there, nor much visible influence on subsequent schools of Egyptian film.

No full-text available

Request Full-text Paper PDF

To read the full-text of this research,
you can request a copy directly from the author.

ResearchGate has not been able to resolve any citations for this publication.
Article
Indigenous Egyptology developed much more slowly than its Western counterparts for two reasons. First, Islamic identity tended to crowd out feelings of kinship or curiosity about ancient Egyptians. Second, Western imperial domination set back the growth of indigenous Egyptology, which might otherwise have taken root fifty years before it did. Both explanations have been overstated by their partisans. This article attempts to trace the development of the discipline among Egyptians by bringing the two factors together in their proper proportions. It notes the aversion to pre-Islamic antiquity among many pious Muslims but also documents Egyptian curiosity about the Pharaohs beginning with Rifa's al-Tahtawi about 1830. It acknowledges Western leadership in creating the discipline of Egyptology but also notes how Western Egyptologists frustrated indigenous attempts to produce Egyptologists between the 1870s and the 1920s. The "decolonization" of Egyptology began in the 1920s, and the last French director of the Antiquities Service went out with the monarchy in 1952. Some questions on the relation of foreign to indigenous Egyptology, however, are still unsettled.
Article
Abstract The state is not the reality which stands behind the mask of political practice. It is itself the mask which prevents our seeing political practice as it is. There is a state-system: a palpable nexus of practice and institutional stucture centred in government and more or less extensive, unified and dominant in any given society. There is, too, a state-idea, projected, purveyed and variously believed in in different societies at different times. We are only making difficulties for ourselves in supposing that we have also to study the state - an entity, agent, function or relation over and above the state-system and the state-idea. The state comes into being as a stucturation within political practice; it starts its life as an implicit construct; it is then reified - as the res publica, the public reification, no less - and acquires an overt symbolic identity progressively divorced from practice as an illusory account of practice. The ideological function is extended to a point where conservatives and radicals alike believe that their practice is not directed at each other but at the state: the world of illusion prevails. The task of the sociologist is to demystify; and in this context that means attending to the senses in which the state does not exist rather than to those in which it does. ‘When the state itself it is danger’, Lord Denning said in his judgment yesterday, “our cherished freedoms may have to take second place, and even natural justice itself may have to suffer a setback’. ‘The flaw in Lord Denning's argument is that it is the government who decide what the interests of the state should be and which invokes ‘national security’ as the state chooses to define it’, Ms Pat Hewitt, director of the National Council for Civil Liberties, said yesterday’.
Al-Bahth an al-Hawiyya
  • Viola Shafiq
  • V Shafiq
Al-Mumiya abr thalath tawarikh
  • See Also
  • Majdi Abd Al-Rahman
The Rape of the Nile
  • See Brian
  • Fagan
The Rape of Egypt: How the Europeans Stripped Egypt of its Heritage
  • Peter France
  • P France
Marx and the State” in Class Power and State Power
  • Ralph Miliband
  • R Miliband
Maleficium: State Fetishism” in Fetishism as Cultural Discourse
  • Michael Taussig
Governmentality” in The Foucault Effect: Studies in Governmentality
  • Foucault
Athr al-jalil li-l-qudama wadi al-Nil (Bulaq: al-Matbaa al-Kubra al-Amiriya bi-Bulaq
  • Ahmad Najib
Livre des perles enfouies et du mystère précieux au sujet des indications des cachettes, des trouvailles et des trésors (Le Caire: Imprimerie de l’Institut Français d’Archéologie
  • Ahmad Kamal
  • A Kamal
Le Régime juridique de fouilles et des antiquités en Égypte (Cairo: Imprimerie de L’Institut Français d’Archéologie Orientale The state Arabic translation of the Ottoman text may be found in Dar al-Wathaiq
  • French
Al-Qawl al-mufid fi-athar al-Said (Bulaq: al-Matbaa al-Kubra al-Amiriya bi-Bulaq
  • Ibrahim See
  • Mustafa
Chadi Abdel Salam une brillante exception
  • Guy For
  • Hennebelle
  • G Hennebelle
Hiwar lam yunshir fi hiyat Shadi
  • Sami Al-Salamuni
  • S al-Salamuni
But that truly, those thousands of years that extend behind him have not slipped from his grasp, and that they assist him in rising up from his fall no matter how difficult or long that fall may have been.” From Saad Abd al-Rahmsn, “Rawat al-mur’iyyat fi-l-Mumiya
  • SA al-Rahmsn
Al-Mumiya abr thalath tawarikh
  • MA al-Rahman
There is a long history of nationalist writing that sees a singularity and uni-vocity within Egyptian culture from the ancient past through the present. With specific reference to the film, see the rich architectural study by
  • A al-Salam
The state Arabic translation of the Ottoman text may be found in Dar al-Wathaiq
  • French A Complete
  • A Khater
The Egyptianist Image of Egypt: III. Pharaonicism,” in Egypt, Islam, and the Arabs: The Search for Egyptian Nationhood
  • See Israel Gershoni
  • James Jankowski
  • I Gershoni
Al-Mumiya bayn al-tashkil wa-l-tajsid
  • MI Adil
Islamic Roots of Capitalism: Egypt
  • Peter Gran
  • P Gran
Ya man tadhhab sataiud
  • Majdi Abd Al-Rahman
  • MA al-Rahman
  • D Sommer