Trauma, Collective Memory, Creative and Performative Embodied Practices as Sites of Resistance
نویسنده:
Al- Adeeb, Dena
سال نشر: 1/1/2016
چکیده: returned to Iraq in March 2004 during ʿAshura, the commemoration rituals of themartyrdom of the grandson of the Prophet Muhammad, Imam Husayn, in theseventh century. It was a year after the US invasion and occupation of Iraq, and itwas the first time ʿAshura was publicly celebrated because it had been bannedduring SaddamHussein’s regimefor over thirty years. In the face of randomviolenceand repression, I became preoccupied with the concept of trauma and bereavement,memory and witnessing, and performative embodied and creative practices as sitesfor the intervention, reinterpretation, and transformation of the dystopian realityin Iraq. My encounters during ʿAshura with the women in my family and communityin Baghdad and Karbala brought me closer to an embodied practice forcoping with the violence and day-to-day reality in Iraq. ʿAshura’s ritual practicesmanufactured acommunity of witnessing and remembrance across timethat isnowconfronting radical political and social transformation.1 These creative and performativeembodied rituals provide a structural framework to commemorate thepast, a methodology to survive a chaotic present, and the means to create a resistancemovement.
مشخصه ی(URI): http://shialibrary.net/ihdl/handle/110/485
زیرمجموعه
:
Journal of Middle East Women's Studies 2016, Vol.12, No.2, pp. 268-274
contributor author | Al- Adeeb, Dena | |
date accessioned | 2016-09-22T15:54:50Z | |
date available | 2016-09-22T15:54:50Z | |
date issued | 1/1/2016 | |
identifier uri | http://digital.imamhussain-lib.com/ihdl/handle/110/485 | |
description | Journal of Middle East Women's Studies 2016, Vol.12, No.2, pp. 268-274 | en_US |
description abstract | returned to Iraq in March 2004 during ʿAshura, the commemoration rituals of themartyrdom of the grandson of the Prophet Muhammad, Imam Husayn, in theseventh century. It was a year after the US invasion and occupation of Iraq, and itwas the first time ʿAshura was publicly celebrated because it had been bannedduring SaddamHussein’s regimefor over thirty years. In the face of randomviolenceand repression, I became preoccupied with the concept of trauma and bereavement,memory and witnessing, and performative embodied and creative practices as sitesfor the intervention, reinterpretation, and transformation of the dystopian realityin Iraq. My encounters during ʿAshura with the women in my family and communityin Baghdad and Karbala brought me closer to an embodied practice forcoping with the violence and day-to-day reality in Iraq. ʿAshura’s ritual practicesmanufactured acommunity of witnessing and remembrance across timethat isnowconfronting radical political and social transformation.1 These creative and performativeembodied rituals provide a structural framework to commemorate thepast, a methodology to survive a chaotic present, and the means to create a resistancemovement. | en |
language | الإنجليزية | ar |
language iso | English | en_US |
language iso | انگلیسی | fa |
subject | Ashura | en_US |
subject | Imam Hussein | en_US |
subject | Muhammad, Prophet, d. 632 | en_US |
title | Trauma, Collective Memory, Creative and Performative Embodied Practices as Sites of Resistance | en_US |
type | بحوث و مقالات | ar |
type | Article | en_US |
type | مقاله | fa |