Imagine art after: OPEN CALL FOR ARTISTS & FILMMAKERS

The open call for artists & filmmakers closed on 1 July 2008. We received applications from artists & filmmakers from 30 countries, and we thank all organisations and persons who have assisted us in distributing our open call around the world.

We are currently in the process of selecting artists & filmmakers to participate in the 2009 dialogues, and will announce and introduce the artist pairs as and when they are all confirmed.

www.imagineartafter.net

Curated by Breda Beban, imagine art after is a multi-stage project for internet, gallery & broadcast that brings together artists and filmmakers who made a home in London with those who stayed in their country of origin.

For its second edition, imagine art after is looking for artists and filmmakers from the following places, who either live there, or in London.

Afghanistan | Albania | Algeria | Angola | Bangladesh | Cameroon | China | Colombia | Democratic Republic of the Congo | Eritrea | Ethiopia | Former USSR | Gambia | Ghana | India | Iran | Iraq | Ivory Coast | Jamaica | Kenya | Libya | Nigeria | Pakistan | Palestinian Authority | Romania | Serbia | Sierra Leone | Somalia | Sri Lanka | Sudan | Syria | Turkey | Uganda | Vietnam | Zimbabwe

Click here for application pack

For more information and an application pack, go to www.imagineartafter.net, or email [email protected]

DEADLINE 1 JUNE 2008

Egypt: September of discontent

September is a resonant time in Egyptian politics. It was then, 26 years ago, that an angry Anwar al Sadat – Egypt’s then president – sent over 1,500 journalists, intellectuals and politicians from across the political spectrum to jail without trial, and fired a host of others from their jobs, for what he believed was their plotting to overthrow his regime. Less than a month later – 6 October, 1981- senior military officers assassinated Sadat during a military parade. His deputy, Hosni Mubarak, took office in a peaceful and constitutional process and has remained in power since then.

More than a quarter of a century later, the shadow of 1981 is not as distant as it should be with 11 journalists given custodial sentences for offending the president and his son.

Of the 11, five are chief editors, including the fiery and outspoken Ibrahim Eissa of Al Dostour, Wael el Ibrashi of Sawt Al Umma, Adel Hammouda of Al Fagr and Abdel Halim Qandil, the former editor of Al Karam. All were sentenced on 13 September to one year in prison, fined LE20,000 ($3,636) and granted bail for a further LE10,000 ($1,818) pending appeal. Their crime? ‘Libelling’ senior figures in the ruling National Democratic Party (NDP), including President Hosni Mubarak, his son Assistant Secretary-General Gamal Mubarak and Prime Minister Ahmed Nazif. Less than two weeks later, on 24 September, Anwar al Hawari, editor of the opposition party mouthpiece Al Wafd, and two other journalists were sentenced to two years in jail for misquoting the justice minister.

The five editors were sentenced under Article 188 of the Egyptian Penal Code which stipulates that anyone who ‘publishes false news, statements or rumours likely to disturb public order’ can face a one-year prison sentence and a fine that does not exceed $3,636.

As the press community was absorbing the shockwaves triggered by these sentences, the state security prosecutor announced that Al Dostour’s Ibrahim Eissa will face yet another trial on 1 October on charges of publishing false information concerning Mubarak’s health and – therefore – undermining national security. A few days ahead of that trial, the government news agency MENA reported that Eissa was to face a state security emergency court, whose sentences are final and cannot be appealed. While outrage was the common sentiment amongst the vast majority of journalists who assembled at the Press Syndicate to discuss ways to respond to these developments, pro-government newspapers pursued their scathing attack on the independent press’s ‘insolence’ for daring to criticize the president and his son. On his part, the president was quoted as saying he is ‘all for a free press’ but that journalists should abide by ‘a code of ethics’.

What Mubarak actually meant was he is all for a free press as long as it does not refer to him, his family, and controversial issues such as the presidential succession, among a long list of ‘red lines’.

It is this kind of conditional freedom that governs every aspect of political life in this country. On the surface, Egypt appears to enjoy a level of democracy unmatched in other Arab countries such as Saudi Arabia, Syria and Libya. We have 24 licensed political parties (including some opposition), independent and opposition newspapers, parliamentary and presidential elections, workers strikes and street demonstrations.

But since Sadat’s assassination in 1981, Egypt has lived under a strict Emergency Law which, over the years, cauterised the security apparatus and expanded its mandate beyond its executive role.

There are currently at least 16,000 political detainees in Egyptian prisons being held without trial, cases of police torture in prisons and police stations are common news, hundreds of Muslim Brotherhood members – the largest parliamentary opposition bloc – have been detained and 40 of their leaders – including university professors and businessmen – are now being tried before a military court for charges of money laundering and terrorism. On 4 September, the authorities shut down a human rights organisation for receiving foreign funding without government approval. And on 1 July, an administrative court dismissed the appeals of 12 unlicensed parties seeking legal recognition. Last March, the authorities held a referendum on constitutional amendments that entrenched Mubarak’s ruling party’s grip on power and was tailored to exclude the largest opposition group, the Muslim Brotherhood, from legal political participation. The amendments also made legal to hold elections without independent judicial supervision.

It is in such a climate that Egyptian journalists operate. Both the penal code and the press law are rife with articles that jail journalists for expressing their views under vague phrases such as ‘undermining national security’ or ‘spreading false rumours’. So while the number of privately owned and independent newspapers increased significantly over the past three years, allowing for a freer press, custodial sentences for publishing offences rendered such freedom meaningless.

Before the government adopted a ‘reformist’ and ‘democratised’ discourse over the past three years –in response to US pressure at that time – press censorship was the norm and newspapers were shut down. Ibrahim Eissa’s Al Dostour had first published in the late 1990s and was shut down in 1998. The man himself was banned from writing for many years and all his attempts to publish other newspapers in Egypt failed. Similarly, the opposition Labour party’s mouthpiece Al Shaab was shut down in 2000 for its fearless anti-corruption campaigns and the party itself was frozen altogether.

When the authorities allowed Al Dostour’s comeback in 2005, among other private-owned newspapers, they weren’t prepared for what these papers were ready to publish. Thirsty for meaningful democracy and change, resentful of government-condoned (or sponsored) corruption and damaging economic and political policies, much of the private press became a main platform for dissent and a reflection of the public’s discontent. On the other side of the divide stood the state-owned or backed press which rapidly disengaged from the street and addressed the ruling elite instead. Reading these two types of newspapers eventually became an exercise in reading about two different Egypts.

The problem now is that the authorities seem convinced that the private press, especially Al Dostour, has more power than the state media machine in influencing public opinion. Otherwise, why would it drag its editor to court every few months in cases that always relate to the president? And why did the official news agency report plans to try him before an emergency court? The authorities later reversed that decision and referred him to a criminal court on 1 October under tight security measures, which adjourned the case to 24 October. Officially, Eissa’s crime is reporting on nation-wide rumours on the president’s health, or even death, in August. And in many ways what we’re witnessing is a crackdown on the independent press and an attempt to muzzle freedom of expression. This is why 18 independent newspapers have agreed not to publish on 7 October in protest.

But this isn’t solely about curbing freedom of expression. A quick glance at the bigger picture shows an insecure and aged regime battling for survival through a series of procedures that include silencing the press. If Eissa and his colleagues who face prison sentences end up in jail, they shouldn’t be viewed as only victims of a press massacre, but of a police state consolidating its position.

This foolish boycott will solve nothing

Lord knows, I’ve had my differences with Ken Livingstone, especially when it comes to the politics of the Middle East – but there’s one issue he’s got absolutely right. Last week, to the enormous surprise of much of London’s Jewish community, the mayor agreed with them – and came out against an academic boycott of Israel.

Unfortunately, his intervention came too late. The very next day, Britain’s University and College Union voted to promote the call for a boycott. Now, I was raised to be respectful of teachers and positively reverential towards academics. Which is why it pains me to say that this decision is almost laughably stupid. But it is. If a student had come up with it, he would find it daubed with a thick red line, from top to bottom.

First, it lacks all logical consistency. Let’s say you accept, as I do, that Israel is wrong to be occupying the territories it won in the Six Day war, whose 40th anniversary is being marked this week. Let’s say that that is your reason for boycotting Israel. Then why no boycott of China for its occupation of Tibet? Or of Russia for its brutal war against the Chechens? Or of Sudan, for its killing of hundreds of thousands in Darfur, a murderous persecution described by the US as genocide?

If it’s the ill-treatment of Palestinians in particular that concerns you, then why no boycott of Lebanon, whose army continues to pound the Palestinian refugee camp of Nahr el-Bared, killing civilians daily? True, the Lebanese government is not a military occupier. But if occupation is the crime that warrants international ostracism, then why no boycott of American universities? After all, the US is occupying Iraq and Afghanistan. So, for that matter, is Britain. Why do the good men and women of UCU not speak out, by boycotting, say, Oxford, Cambridge and London universities? Why do they not boycott themselves?

Maybe academic freedom is their chief concern. That would make sense, given that they’re academics. But if that was the issue, there would surely be boycotts of Syria, Egypt, Libya, Iran and Saudi Arabia, to name just a few places where intellectual freedom remains a fond dream. (The awkward truth is that the freest place in the Middle East for an Arab scholar is Israel.) Yet the UCU sees no “moral implications,” to use the language of last week’s resolution, in institutional ties with Damascus, Cairo or Tehran. Only Tel Aviv and Jerusalem.

For some reason, the activists pushing for this move believe Israelis should be placed in a unique category of untouchability. Never mind the 655,000 the US and Britain have, on one estimate, killed in Iraq. Never mind the two million displaced in Darfur. Never mind the closed, repressive societies of the Middle East. The Israelis are a people apart, one that must be shunned.

But let’s be charitable and forgive the boycotters their inconsistency. Surely any tactic, even an inconsistent one, is forgivable if it does some good. This, though, is where the combined geniuses of the UCU have really blundered. For a boycott will be hugely counter-productive.

For one thing, Israeli academics are disproportionately represented in Israel’s “peace camp.” The UCU will be boycotting the very people who have done most to draw the Israeli public’s attention to the folly of the occupation, to the very people working to bring an end to this desperate conflict. By their actions, the UCU will embolden the Israeli right who will be able to say, ‘Look, the world hates and isolates us: this is exactly why we have to be militarily strong.’

The second error is more subtle. One of the few things that might make Israel change course would be a shift in diaspora Jewish opinion: those campaigning for Palestinian rights and an end to the occupation need to win over Jewish allies. Yet no tactic is more likely to alienate Jews than a boycott. That’s because the very word has deep and painful resonances for Jews: a boycott of Jewish business was one of the Nazis’ opening moves. No one is equating the current plan with that. But of all the tactics to have chosen, a boycott is the very dumbest one.

Advocates say there’s nothing to worry about, this will be a boycott of institutions, not individuals – a necessary move because no Israeli institution has ever taken a stand against the occupation. This, too, is numb-skulled. When do academic institutions ever take a collective stand against anything? Did Imperial College declare itself against the Iraq war? What was the British Museum’s view of UK policy in Northern Ireland? Of course there was no such thing. Institutions of learning don’t take a stand; individuals do.

Which is why it will be individuals who are ostracised by this action. When you boycott the Hebrew University, you’re not boycotting bricks and mortar but the men and women who teach there. The “institutional” talk is just a ruse designed to make this boycott more palatable. It will still end in the shunning of individuals.

And why? Simply because they are citizens of the wrong country, born with the wrong nationality. In 2003 the Linguistic Society of America declared itself against blacklisting scholars simply because of the actions of their governments. “Such boycotts violate the principle of free scientific interaction and cooperation, and they constitute arbitrary and selective applications of collective punishment.” They also amount to a pretty crass form or discrimination: you can’t come to this conference, because you’ve got the wrong colour passport.

Oh, but none of these arguments stopped the boycott of South Africa, say the pro-blacklisters. Except these situations are completely different. In South Africa, the majority of the people were denied a vote in the state in which they lived. Israelis and Palestinians are, by contrast, two peoples locked in a national conflict which will be resolved only when each has its own, secure state.

Ken Livingstone is right: to launch a boycott of Israel now would hurt, not help the search for the peace that might end this Middle East tragedy. And that, when all the posturing is put to one side, is all that should matter.

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