In this issue, two regular articles appear. First, Juan José Martínez Sierra examines how humour reception is affected when people with total blindness are exposed to a film through the intermediary of an audio description, by comparison...
moreIn this issue, two regular articles appear. First, Juan José Martínez Sierra examines how humour reception is affected when people with total blindness are exposed to a film through the intermediary of an audio description, by comparison to how sighted people are affected. “This study tries to contribute to the mapping of the functioning of humor in audio description, a topic that is in clear need of descriptive and receptive research”, considering that “audio description (AD) is a practice to help blind people and those with some sort of visual impairment to have access to audiovisual material such as films, television programs, and even theatre and opera. AD uses the absence of dialogue to verbally describe every visual or acoustic detail that is considered relevant”. This study is exploratory, and conducted on a small scale. “Our study shows that both groups have enough material to enjoy, even if it reflects a slightly higher number of humorous moments detected by the [sighted persons] group”.
The second regular article is about a tantalizing subgenre of Arabic literature, spanning a period from the Middle Ages to the first half of the 20th century. These are journeys to the hereafter, and yet, they are neither mystical, nor hagiographical, which some other journeys to the hereafter are instead, in either the Islamic tradition, or through the medium of the Arabic language, or both. A typology of motifs about the hereafter if first considered, and then two medieval authors are considered: the Syrian Abū-l ‘Alā’ al-Ma‘árrī and the Andalusian Ibn Shuhayd. The bulk of the paper is a summary and discussion of to a modernist poetry work of 1931, the cultural, social, and political satire Thawra fī al-Jaḥīm (Revolution in Hell) by the former Young Turk politician from Iraq, turned monarchic Iraq’s elderly yet maverick poet Jamīl Ṣidqī az- Zahāwī. He places Socrates, Aristotle, Kindi, Ibn Sina, Dante, Copernicus, Giordano Bruno, Newton, Spinoza, Rousseau, Voltaire, Rénan, Darwin, and Thomas Huxley, as well as Omar Khayyam, in Hell as a compliment. Eventually, the denizens of Hell conquer Paradise. “There does exist an Islamic doctrine of the Annihilation of Hell (al-fanā’ an-nār), but az-Zahāwī’s message was different, secularist, and subversive in that regard. Like Giordano Bruno, az-Zahāwī in his poem was arguing for justification through works (it is good deeds that are salvific, rather than orthodox belief as being the only criterion): in one section, we refer indeed to Bruno’s satire The Expulsion of the Triumphant Beast”.
The editorial in this journal issue is followed by an obituary, or rather of the commemoration of an event. The deceased was not a scholar, but rather a comedian. This was Nazar Mohammad, known in Afghanistan as Kasha Zwan. A video that went viral shows him, kidnapped, inside a car, on the back seat between two Taleban fighters armed with submachine guns. He stares intently at one of them, and talks in a foolish tone, apparently the one of the character whom he used to impersonate, and trying to make him laught. Laugh that captor did, and heartily so, at rather than with his victim, but then the two kidnappers turned to doing their intended business, which was torture starting with slaps, which was an appetiser for the assassination.
The comedian looked dejected, as it was clear to him that he failed to save his life when he tried to make use of his professional talent. The Taleban members inside the car are shown talking excitedly to men standing outside the car, in Pashto, which I do not understand, but apparently boasting about the identity of the man they had kidnapped: in fact, they kept naming that comedian to their interlocutors. After the murder, the Talebans as an organisation acknowledged that the killing was carried out by their members.
As it is well known, later on, with the fall of Kabul, men were photographed falling to their doom off American airplanes they had grasped, hoping to be flown to safety. Not as well known is the fact that a political pundit on the Near East related in elation to a Lebanese TV channel that the scenes of the fall of Kabul made him certain that the same would happen to Israel, only “we” would not let them flee through an airport: they (the Jewish inhabitants) would have to swim all the way to Cyprus if they are to survive. Even though that other horrible video is also easily accessible, the BBC senior management insisted on retaining his services, arguing his activities other than for the BBC are not of concern to the corporation; they only relented when a parliamentary commission was announced in Britain, that would investigate such attitudes of that broadcasting corporation.
This is worth noticing, because you and I may be horrified by all three filmed events: the final, failed comedic performance of Kasha Zwan before he was beaten as a prelude to his murder; the people at Kabul airport falling off airplanes; and the pundit elated feeling encouraged that that people failing to survive attempts to flee Afghanistan would be the model for something much more extreme. It is sobering to consider that there are respected media corporations whose senior decision-makers cannot be horrified by the chilliest performance of a pundit whose services they insist on continuing to use.
As usual, I thank the unnamed referees, who, like the contributors, have made this journal issue possible.