Sulayman Al- bassam的《哈姆雷特峰会:正常化和阿拉伯的奸诈政治》

IF 1.5 Q1 CULTURAL STUDIES
B. Hamamra, Ayman Mleitat, Abdel Karim Daragmeh​
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引用次数: 0

摘要

巴萨姆的《哈姆雷特峰会》(2006)改编自莎士比亚的《哈姆雷特》(1603),对阿拉伯世界的政治腐败提出了愤世嫉俗的评论,我们认为,从现代主义的角度来看,它构成了对一些阿拉伯领导人与长期存在的他者(以色列占领)走向正常化的不合时宜的批评。Al-Bassam通过克劳迪斯的形象捕捉到了政治腐败和阿拉伯领导人与以色列的联系,克劳迪斯像阿拉伯领导人一样,与他的国家的敌人,Fortinbras和军火商,实现了关系正常化。许多阿拉伯领导人正将与以色列的关系正常化,作为一种防御机制,以防止本国公民抗议那些在国家政治和精神基础上孕育腐朽和腐败的独裁和暴虐政权。尽管在特朗普政府的引导下,困扰当代阿拉伯世界的正常化浪潮引发了西方对阿拉伯人霸权的幽灵,但许多阿拉伯领导人还是“脱下裤子”,采取正常化战略,以遏制其公民未来的革命行为。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Sulayman Al-Bassam’s The Al Hamlet Summit: normalisation and Arab treacherous politics
ABSTRACT Al-Bassam’s The Al Hamlet Summit (2006), an adaptation of Shakespeare’s Hamlet (1603), presents a cynical comment on the political corruption in the Arab World and it constitutes from a presentist perspective, we argue, an anachronistic critique of some Arab leaders’ lapse into normalisation with the long-standing Other, the Israeli occupation. Al-Bassam captures the political corruption and Arab leaders’ liaison with Israel through the figure of Claudius, who, like Arab leaders, normalises relations with the enemies of his nation, Fortinbras and the Arms Dealer. Many Arab leaders are normalising relations with Israel as a defensive mechanism against their citizens who have been protesting against dictatorial and tyrannical regimes that have conceived rottenness and corruption in the political and spiritual foundations of the states. While the waves of normalisation that have plagued the contemporary Arab scene raise the spectre of Western hegemony over Arabs, being channelled by the Trump Administration, many Arab leaders hurl to the strategy of normalisation ‘pants down’ so as to curb their citizens prospective revolutionary acts.
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来源期刊
Journal for Cultural Research
Journal for Cultural Research CULTURAL STUDIES-
CiteScore
1.40
自引率
0.00%
发文量
23
期刊介绍: JouJournal for Cultural Research is an international journal, based in Lancaster University"s Institute for Cultural Research. It is interested in essays concerned with the conjuncture between culture and the many domains and practices in relation to which it is usually defined, including, for example, media, politics, technology, economics, society, art and the sacred. Culture is no longer, if it ever was, singular. It denotes a shifting multiplicity of signifying practices and value systems that provide a potentially infinite resource of academic critique, investigation and ethnographic or market research into cultural difference, cultural autonomy, cultural emancipation and the cultural aspects of power.
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