Showing posts with label al Qaeda. Show all posts
Showing posts with label al Qaeda. Show all posts

Friday, August 4, 2017

Nowhere to Hide














NOWHERE TO HIDE                      B-                   
Norway  Sweden  Iraq  (86 mi)  2016  d:  Zaradasht Ahmed               Official website

It’s difficult to diagnose this war.  It’s an undiagnosed war.  You only see the symptoms—the killing, displacements, blood baths.  But you don’t understand the disease.
—Nori Sharif   

First of all, not to be confused with the 1999 Korean action flick by the same name, and nearly ten other films also using the same title, so there’s little excuse not to come up with something new, though to be fair, it does fit the material.  The ultimate tragedy of this recent outpouring of Middle East documentaries is that the United States simply had no business being there in the first place, with no justifiable reason to invade Iraq in 2003, where we’ve simply opened up Pandora’s Box and made of mess of things there ever since, including the presence of al Qaeda and Isis who have been everpresent in the region, where it has gotten so indescribably bad, with cities reduced to rubble and conditions returning to Byzantine times, that it seems impossible to clean up the mess, leaving streams of dead and displaced people with few, if any, options.  Though the film does not recognize a distinction, as unlike Syria, where citizens have been bombed by their own government, this is not a film about refugees, where citizens have a legitimate fear for their lives, seeking asylum somewhere else where they will be safe, as the displaced people here don’t really have a beef with their own government, who they do not view as a threat, but are victims of a war with Isis, a jihadist military organization that overran their territory in a power and land grab, with people fleeing from their homes, ending up in a temporary shelter in the middle of the desert.  But the price paid to run Isis back out of that territory is what reduced these cities to rubble, where there are no homes left or businesses to return to.  So where do these displaced people go?  That’s the unanswered question for which there really are no answers.  The opening of the film introduces us to Nori Sharif, married with four children, a medic working in a hospital in the town of Jalawla, a professional job with a government salary where he worked for more than a decade, indicating the problems he was used to treating changed over the years from simple fractures to severe battle injuries.  Because of his familiarity with the region, the filmmaker, an Iraqi Kurd living in Norway, offered him a camera with instructions how to use it, asking him to record examples of what he sees.  While the area of Diyala province is mostly a mix of Kurds, Sunni, and Shiites with a tradition of living quietly and peacefully, where the remoteness of the region caused little interest to the rest of the world, that all changed with the American invasion in 2003, where it is now one of the most battle-scarred regions, described as the “Triangle of Death.”  One of the first decisions made by the occupying Americans was to disempower the Sunnis, the party of Saddam Hussein, including police and army personnel, who had a stabilizing presence in the region, causing instant friction, leading to a Shiite majority in the new government, arousing the ire of the Sunni population, which initially fueled the insurgency aimed against the Americans, making their continued presence extremely unpopular.  The film actually begins in 2011 as the last of the American troops are withdrawing, creating an Iraqi jubilation that they finally have their country back again.          

The immediate effect of the film, however, is the raw and amateur quality, much of it resembling reality TV, where Nori attempts to explain what he’s filming, but he offers no historical context, so many viewers will be left in the dark, unable to ascertain who’s fighting who, or why.  This grainy quality does the film no favors, as it’s clear Nori is not a filmmaker, yet it’s his footage that we’re watching as we witness a local wedding or get firsthand footage of emergency room treatments, where his eyes provide the focal point of the entire film.  It’s clear the world outside has become much more dangerous, as he sits on his roof at night, but reports that a dozen others in his neighborhood have been killed by snipers, where neighbors are killing neighbors.  Nori is not a journalist, but he leaves out pertinent details, where the fighting between the Shiites and the Sunnis constitute most of the violence in Iraq, as the insurgency simply found a new enemy once the Americans left, namely the party aligned with the Americans.  With the arrival of Isis jihadist fighters, the violence reaches unprecedented heights, with the radio announcing the death of nearly 2000 Iraqis in just a single month.  Add to this land mines, car bombs, and suicide bombers, where a curfew is imposed in his town from 5 pm to 5 am, where eventually we get a sense that Kurds are fighting Isis for control of his town, as Jalawla borders Kurdish territories.  Yet when Nori takes his camera and films inside the gruesome remains of a car used in a suicide bombing, many will think he’s crossed an ethical line in an obsession to reveal all the brutal details, where one wonders if we need to see dismembered body parts and pools of blood in what resembles graphic crime scene footage, where the audience is usually spared this kind of horrific detail.  Shortly afterwards we hear a discussion about several young men who lived nearby that were kidnapped and beheaded, while dead bodies are left on the steps of the local police station in another message to residents.  Finding it too dangerous to stay, most of the staff and all of the doctors abandon the hospital, as Nori is one of the few who stay, yet we hear the constant sound of an approaching battle that sends them home as well, gathering what they can in their car and leaving in a hurry.  What follows is a frenzy of chaotic actions, with Nori handing the camera to one of his sons, pointing out the Isis flag hoisted atop the city as he documents his exit, frantically moving from one village to the next, constantly in fear, but all are under attack, where they keep escaping deeper into the abandoned homes in the desert until they finally discover the Sa’ad IDP Camp (Internally Displaced Persons), providing emergency shelter in rows upon rows of identical two-roomed huts, with as many as twenty people to a hut, yet there is running water nearby.  It’s not much, where there’s next to nothing for their kids to do, but it’s a safe haven.

Only during this final exodus does the film really elevate to a level of poignancy, as the subject shifts from objectively filming hospital victims or casualties of Iraqi infighting, where people were still able to lead some semblance of a normal life in Jalawla, yet now the camera was subjectively pointed at Nori himself, as he becomes the film’s central focus, forced to flee from his home and his job, where constant uncertainty greets him.  Running out of water, his kids get sick, with bugs invading the face of one of his sons, where this journey into the unknown is an anxiety-ridden experience, forced to endure horrible circumstances, where their very survival comes into question.  Falling off the edge of a life they once knew, they are suddenly in a freefall where nothing makes sense anymore, as they are surrounded by confusion and fear.  Joining others in similar circumstances, with new families arriving every day, it’s clear this is not a place you want to be, as people share horror stories of what they’ve witnessed to force them from their homes.  While at least Nori’s family remains intact, not something everyone can say, yet they’ve reached a point of suspension, where their paralyzed lives are literally on hold, where any future is uncertain.  After a passage of time, with Isis driven out, Nori and a select few return to Jalawla to inspect the hospital, where it’s done without permission, as they don’t have security clearance to be there, apparently under Shiite military control, but everything has been demolished, all the medical equipment smashed and destroyed, where it resembles the total destruction and ruins of war, where there’s nothing left to return to.  As he pauses in reflection afterwards at a bridge overlooking a river, he finally realizes there’s absolutely no hope of return, which will devastate his family, still stuck in the temporary shelter, as there’s nowhere else to go.  This transition from the hope and promise of a liberated Iraq in the beginning to the utter annihilation of their future is hard for anyone to reconcile, especially those forced to endure this kind of loss and deprivation, where it’s impossible to understand this kind of emotional upheaval, becoming one of his nation’s casualties, viewed as little more than collateral damage, joining thousands of internally displaced people in Iraq, which pale in comparison to the nearly half a million dead and millions of refugees exiting neighboring Syria.  Human deprivation is damaging, wherever it occurs, especially in such a senseless fashion, where human life means so little.  This rare, insider’s view offers a glimpse of life in the far corners of the Middle East, where conflicts remain and tragedy is an everyday occurrence, reveals a future that has been stolen from this younger generation, forced to endure squalor and catastrophic harm, yet somehow life goes on, even if there’s no home to return to.  In America, perhaps the only incident remotely similar is the devastating aftermath of Hurricane Katrina in New Orleans, which flooded more than 80% of the city, where the storm displaced more than a million people in the Gulf Coast region, with many able to return home within a few days, but up to 600,000 households were still displaced months later.  Brilliantly filmed by Spike Lee in When the Levees Broke: A Requiem in Four Acts (2005), the film is a blistering portrait of government ineptitude and moral outrage.  Lacking the artistry and moral indignation of Lee’s film, the onus of this film is with the viewers, carrying a similar message of displacement, featuring the casualties of war and the trauma of being uprooted from what was formerly your life, subjectively placing the viewer in this family’s situation, having no chance of ever returning home, where your life has been stripped of its possibilities, literally placed on hold, and suspended until circumstances that have yet to materialize can develop.    

Sunday, July 23, 2017

Mali Blues





Fatoumata Diawara




Ahmed Ag Kaedi




Bassékou Kouyaté




Rapper Master Soumy





Fatoumata Diawara













MALI BLUES            C+                  
Mali  Germany  (90 mi)  2016  d:  Lutz Gregor             Official Site

A curiosity of sorts, as it’s a compilation of conversations with several musicians from Mali mixed with concert footage, with a behind-the-scenes backdrop of political upheaval in the northern desert region of Mali where in 2012 an alliance of Tuareg separatists and jihadists from al-Qaeda in the Islamic Maghreb assumed control of the region, implementing their version of Sharian law, and have prohibited dance and forbidden the use of music, eliminating the Festival of the Desert while rounding up and smashing guitars, burning studios, and threatening to kill musicians.  Half a million people, including many performers, fled to the south or to neighboring countries.  A subject touched upon in Abderrahmane Sissako’s earlier film Timbuktu (2014), one of the cities that was overrun by jihadist fanatics, who banned not only the playing but even listening to music.  One of those musicians depicted in the film is basically the star of this film, Fatoumata Diawara, seen here singing in Sissako’s film, TIMBUKTU' - Clip La Musica (2:06), whose colorful outfits and everpresent smile lend a sunny tone to the film, where we hear her say early on, “I can’t imagine a life without music.  It would be like the Earth stopped turning.”  Raised in Mali, but currently living in France, she’s actually better known in Europe, where she was apprehensive about her first solo performance in Mali, as we see her nervously arriving at the Bamako airport, the nation’s southern capital, a city never occupied by the jihadists. The film follows various musicians arriving for the outdoor, open-air, 2015 Niger River Festival in Ségou, an annual 5-day festival of music, attracting an audience of over 35,000 people, suddenly the best place to hear live Malian music.  The stage is actually a floating pontoon sitting just off the banks of the Niger River, where water separates the audience from the musicians, though many hardy souls waded in to dance.  Situated in the heart of West Africa, Mali is one of the poorest countries on earth, but is also the original source of traditional African rhythms transported to America by slaves, giving rise to American blues and jazz.  Music has always been associated with Mali’s cultural identity, where their rich heritage includes Ali Farka Touré, the godfather of desert blues and a superstar on the African continent, along with his son Vieux Farka Touré who has continued his father’s legacy, Fanta Damba, whose career stretched four decades and was primarily responsible for introducing the music of Mali to Europe, Salif Keita, who introduced Afro-pop, usually seen in his colorful African garb, a descendent of Sundiata Keita, one of the founders of the Malian empire in the 13th century, Amadou and Mariam, a husband and wife blind couple specializing in pop fusion, and Oumou Sangaré, perhaps today’s biggest Malian star, a female force popularizing the regional Wassoulou-inflected style practiced by Fatoumata Diawara, who also provided the excruciatingly beautiful music in Sissako’s WAITING FOR HAPPINESS (2002), including what is arguably the most hauntingly beautiful song ever heard, “Djorolen,” Oumou Sangaré - Djorolen - YouTube (8:21).

Upon returning to a beautiful home overlooking the Niger river which cuts through the center of town, with the city of Bamako on the other side, Fatou acknowledges her guitar purchased this house, as she greets other arriving musicians, including Tuareg master guitarist Ahmed Ag Kaedi, leader of the band Amanar, a quietly introspective man who fled the religious persecution in Kidal, part of the northern desert, where extremists burned his home and his guitars before threatening to cut his fingers off.  Now exiled from the desert, he laments being in a big city, with too much pollution, too much noise, and too many people, but it’s no longer safe to return to his hometown.  Accordingly, he sits in open public places dressed in flowing robes and a white turban quietly playing his amplified guitar as people scurry about, moving from place to place around town to practice, with Fatou joining him on a rooftop musical session, both knowing what it is to feel exiled.  Hopping on a bus, Fatou takes off for the southern countryside, returning to her village home near the border of Ivory Coast, where she’s unsure how her family will feel about her, having abruptly left home to avoid a forced marriage, a custom that is part of her Wassoulou culture.  With vendors along the way offering hard-boiled eggs and plastic bags of water, we don’t really get a feel for the passing landscape, as the camera never gets out and explores the territory, missing an opportunity, instead remaining too close to Fatou’s side.  She is openly embraced by the colorfully attired village women, who sit in chairs under a tree and listen to her perform a heartfelt, personalized song “Boloko” pleading to stop the practice of female genital circumcision (“Don’t cut the flower that makes me a woman”), a powerful song directed against a cultural practice in Africa that affects up to 140 million women, including Fatou herself, with 38 out of 54 African states continuing the male-dominated custom, and the subject of an earlier film by Senegalese director Ousmane Sembène, MOOLAADE (2004).  While the shocking practice actually claims the lives of as many as 15% of the young girls, performed by local elders or midwives, often without sterilized medical equipment or even anesthesia, causing infections, infertility, and childbirth complications, a decades-long United Nations campaign against it has done little to stop the practice.  According to a 2014 article from The Guardian (What is female genital mutilation and where does it happen? | Society ...), “In eight countries, almost all young girls are cut.  In Somalia, the prevalence is 98%, in Guinea 96%, in Djibouti 93% and in Egypt, in spite of its partly westernised image, 91%.  In Eritrea and Mali the figure is 89% and a prevalence of 88% was reported in both Sierra Leone and Sudan.”

We are also introduced to Bassékou Kouyaté, who specializes in the ngoni instrument, an ancient traditional lute that he describes as the predecessor to the banjo, though he modernizes the sound, using amplifiers and a wah-wah pedal, allowing him to transform the traditional sound of an acoustic instrument to a powerhouse, near psychedelic electrical force.  Kouyaté and his family are griots, part of an African oral tradition that dates back centuries, a living archive of his people’s customs, masters of the word, responsible for passing down the history of his people, where he toured together with the late Ali Farka Touré, standing out as the only ngoni player.  Because of his distinguished position, he brings both male and female musicians into a mosque, passing through a metal detector, where they are frisked, with uniformed guards present as they meet a Muslim teacher and Imam, first asking permission for the whites to be present to film a documentary.  Asking what Islam has to say about the practice of outlawing music, the Imam claimed the Koran does not forbid music, but he did raise a distinction between different kinds of music, as not all is positive, raising the question of what would be considered culturally destructive or harmful, and who has the power to make that claim.  While Kouyaté was often invited by the nation’s President to play music at state affairs, he envisions himself as a voice of the people, but that honor is likely bestowed upon rap artist Master Soumy, a young rapper in a T-shirt who is the most openly defiant, making angered political statements of social rebellion, claiming that’s the easiest way to promote social change.  Targeting corrupt politicians, he relentlessly attacks the hypocrisy of voices of Islamic intolerance, rallying the audience into a frenzy.

Kalashnikovs and bombs, explain your Islam.
Murder and torture, explain your Islam.
Before you forbid me laughing, explain your Islam.

Master Soumy contrasts the protest music of rappers with the more established position of griots, who have been integrated into the culture of Mali for centuries, often singing the praises of rich and powerful patrons, who then shower them with new cars, houses, or airplane tickets, while doing all they can to prevent rappers from performing.  Claiming griots ignore the negative side of society, rappers fill the void by telling the truth, by being the voice of the voiceless.  Disgusted by how easily people sell out for money, rappers are forced to beg for sponsorships, as the Malian record industry has been decimated by piracy.  Still, ignoring the threats leveled against them, which in the volatile political climate of Mali is certainly dangerous, they stand up for what they believe in, suggesting “Rap is music that can change society, that can change mentalities.”  As introductory pieces on the four musicians lead to later concert footage, which feels powerful, but is constantly interrupted with a quick cutting technique, where we only hear fragments, some of which is outstanding, but the film only touches on the surface, never really delving into any prolonged curiosity or discussion, which may leave some viewers infuriated by the choppiness of the editing style, feeling stagnant, with little direction.  Nonetheless, it’s an extraordinary portrait of Fatoumata Diawara, who remains central to the film, and for that footage alone the film is worth seeing. 

Fatoumata Diawara - AFH180 - YouTube  Africa Festival 2010 (12:31)


Fatoumata Diawara - African sound & dance styles - Live in ... - YouTube  live concert from Holon, Israel on March 1, 2013 (18:55)




Africa Festival 2014 : Fatoumata Diawara | ARTE Concert  Africa Festival 2014  (1:32:14)

Baloise Sessions Fatoumata Diawara Full Concert HD  live concert from Basel, Switzerland, November 10, 2014 (1:36:49)