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Erschienen in: Contemporary Islam 3/2008

01.12.2008

Playing with spirituality: the adoption of mulid motifs in Egyptian dance music

verfasst von: Jennifer Peterson

Erschienen in: Contemporary Islam | Ausgabe 3/2008

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Abstract

This study introduces a trend of Egyptian dance music called mulid that is named after festivals held in honor of the Prophet Muhammad, his family, and Muslim saints. Distinct from Islamic pop in its grassroots sound and ambiguous approach to piety, this trend draws musically and lyrically on mulids and the Sufi tradition of inshad (spiritual, ritual-focused singing) in a youthful, boisterous dance style. The range of approaches it takes in doing so is wide, from that of appreciation for the danceable musicality of inshad, to a quest to impart ‘traditional’ moral messages to youth, to playful fun-making of Sufi ritual and the mulid milieu. This study examines the content of mulid dance songs, the festive and social contexts in which they are used, and some of the cultural debates surrounding them. In doing so, it explores the ambiguous ways in which Egyptian youth culture is appropriating notions of piety in grassroots musical entertainment. It further discusses why this fusion of street-smart attitudes and spiritual-based motifs, existing as it does outside of the ‘clean’ Islamic pop current, nonetheless typically fails to incite religious sensibilities.

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Fußnoten
1
Mulid is a colloquial variation of the classical Arabic mawlid (pl. mawalid), literally meaning a birthday. The colloquial term mulid (pl. mawalid) is used for the Prophet’s birthday and festivals held in commemoration of his family and Muslim saints, although these are typically scheduled to coincide with the date of their death rather than birth. The classical term mawlid is instead used for personal celebrations held at the discretion of their hosts, marking, for example, the birth of a child, the successful pouring of a house’s foundations, or a son being exempted from military service. At a mawlid, dinner is provided to guests and a sheikh recites the tale of the Prophet Muhammad’s in utero gestation period and birth. Candles are lit on a tray before him that bears bread and salt covered with a towel. At the end of the recitation, the bread and salt are consumed by all those present.
 
2
This mulid is hosted in the prominent Sufi hospice of Sheikh Abdel Salaam, the saint’s son. Sheikh Mustafa Abdel Salaam died in the 1980’s.
 
3
In recent years these munshidin have included Sheikh Ahmed Barrin, Sheikh Abdel Adhim Al-‘Atwani (a famous reciter of the poem Al-Burda, the Prophet’s Mantle), Sheikh Ahmed Al-Bayumi, Sheikh Yassin Al-Tuhami, Sheikh Amin Al-Dishnawi, and Sheikh Ahmed Al-Tuni.
 
4
Personal communication with Samuli Schielke, March 2008. See also Schielke 2006, 65–66, 92. Minyat Al-Murshid is located in the governorate of Kafr Al-Sheikh.
 
5
The capital of a district, Al-Ibrahimiya is located in the governorate of Al-Sharqiya. Its center, through which the procession runs, is filled with early-20th century homes and shop fronts.
 
6
To hear examples of mulid dance songs, follow online links in Peterson (2008b).
 
7
Email communication with Karin van Nieuwkerk, 7 April 2008. See also van Nieuwkerk’s introduction (van Nieuwkerk 2008, this issue).
 
8
Frishkopf (2001), p. 236, 246, 250.
 
9
On secular music as a religious experience, see Mark LeVine (2008, this issue). On the experience of rapture in the context of Sufi inshad and the shabi mulid dance trend, see Peterson (2008b).
 
10
Peterson (2008b).
 
11
For more on mulid dance music and weddings, see Peterson (2008a).
 
12
I am indebted to Aymen Amer for this observation. The finale night of the Al-Hussein mulid was on Tuesday, 29 April.
 
13
The lyrics to this track are provided in annex two.
 
14
This text was posted on an open blog posting site called wassakhayalak (Expand your mind), located online at http://​shadow.​manalaa.​net/​node/​607, accessed 4 May 2008. Cheb Khalid is an Algerian rai singer, Ahmed ‘Adawiya is widely considered the father of Egyptian shabi song, and Omar ibn Al-Farid is a 13th-century Sufi mystic and poet whose verse is sung by munshidin and most prominently by Sheikh Yassin Al-Tuhami. ‘Hagg’ is a title given to men who have made the pilgrimage to Mecca, and more generally is used as a title of respect for older men. Translation of the lyrics in this text reflect the transcription of the blogger and differ slightly from my own transliteration and translation of the song found in annex two.
 
15
This and other references and quotes from interview with Mahmoud Al-Leithy in Imbaba, 25 April 2007.
 
16
Peterson (2008a).
 
17
Sheikh Muhammad Hassan and Sheikh Muhammad Hussein Ya‘qub are popular cassette tape and satellite television preachers, Hamada Hilal is a shabi crooner, and Sami Yusef is British Muslim pop star whose songs are religiously oriented.
 
18
The lyrics to this track are provided in annex one.
 
19
This is a version of al-abd wal-shaytan (The worshipper and Satan) performed by Gamal Al-Sobky.
 
20
A mawwal is a traditional vocal opening to a song that often consists of a drawn-out lamentation or scat (typically improvised variations of ‘Oh night, oh eye’).
 
21
This is Gamal Al-Sobky’s version of the song, which opens with a moralistic mawwal but then moves on to a motley array of lyrics, all performed in a hardened, streetwise style. These lyrics include controversial references to the events of September 11, 2001 and coquettish female vocals (for example suggestively inviting those who don’t want to play to watch). A later, more popular version of the song based strictly on the mawwal opening was performed by Mahmoud Al-Husseini.
 
22
For treatment of the ‘fun mawlid’ and the festive experience of youth, see Schielke (2006), 68–71.
 
23
Frishkopf (2001), 243.
 
24
Nelson (2001), 32–51.
 
25
Peterson (2008b).
 
26
On Shaaban Abdel Rahim, see Grippo (2006).
 
27
Interview with Gamal Al-Sobky in Shubra Al-Khayma, 18 April 2007.
 
28
Peterson (2008a).
 
29
See Jonas Otterbeck (2008, this issue).
 
30
Peterson (2008a).
 
31
Peterson (2008a).
 
32
Schielke (2006), 147–149.
 
33
For detailed analysis of the religious and cultural debates on mulids, see Schielke (2006, 2004). On the low status of secular entertainment at mulids, see van Nieuwkerk (1996), and on the marginality of Cairene street musicians, see Puig (2006).
 
34
On the place of shabi art and demeanor in debates about ‘high’ and ‘low’ culture in Egypt, see Armbrust (1996, 1992).
 
35
For an overview of Islamic pop culture in Egypt, see Kubala (2007).
 
36
On the ‘Islamization of neo-liberalism’, see Haenni and Tammam (2003).
 
38
Karkar (2007) was directed by Ali Ragab and produced by Al-Sobky for Artistic Production.
 
40
Peterson (2008a).
 
41
I am indebted to Aymen Amer for his assistance with the transliteration and translation of the lyrics found in annexes one and two.
 
42
The transliteration provided here and elsewhere in the text is intended to aid readers of Arabic but does not fully conform to standardized transliteration models. I have kept it as simple as possible, eliminating, for example, the marking of long vowels, some initial glottal stops, and emphatic consonants.
 
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Metadaten
Titel
Playing with spirituality: the adoption of mulid motifs in Egyptian dance music
verfasst von
Jennifer Peterson
Publikationsdatum
01.12.2008
Verlag
Springer Netherlands
Erschienen in
Contemporary Islam / Ausgabe 3/2008
Print ISSN: 1872-0218
Elektronische ISSN: 1872-0226
DOI
https://doi.org/10.1007/s11562-008-0064-9

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