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The Multifarious Lives of the Sixth ‘Abbasid Caliph Muhammad al-Amin: Collective Memory Construction, Queer Spaces, and Historical Television Drama in Egypt and Syria

Published online by Cambridge University Press:  23 December 2020

Rebecca Joubin*
Affiliation:
Arab Studies, Davidson College, 209 Ridge Road, Davidson, North Carolina, 28035
*
Corresponding author. E-mail: rejoubin@davidson.edu

Abstract

A vast array of narratives found in medieval historical chronicles and literary sources have referenced the particular ways in which the culture associated with the ‘Abbasid caliphate diverged from a binary model of gender. Despite debate about the historical accuracy of these early chronicles, the repeated references to the sixth ‘Abbasid caliph Muhammad al-Amin's non-heteronormativity indicate at least a kernel of truth. This article examines the collective memory construction of al-Amin in the Egyptian series Harun al-Rashid (1997) and two Syrian series, Abna’ al-Rashid: al-Amin wa-l-Ma'mun (The Sons of al-Rashid: al-Amin and al-Ma'mun, 2006) and Harun al-Rashid (2018). These contemporary portrayals of the life of al-Amin simultaneously illustrate the process by which history is altered by authorial perspective and the erasure of nonheteronormative space within the ‘Abbasid caliphate. My own authorial perspective inclines toward an interpretation of al-Amin as queer; through this lens, an inspection of wide-ranging accounts of al-Amin's life reveals the historical biases of his time and our current moment, too, as historians then and now variably recognize al-Amin's queerness in constructing collective memory. Some have argued that anti–al-Amin chroniclers may have engaged in historical revisionism and referred to al-Amin as queer to discredit the caliph, but ultimately, whether or not this is true, the current application of those early references by contemporary screenwriters is the most revealing historiographical decision, as his many representations serve as a mirror for our contemporary subjectivities, interests, and agendas. At a time when queer lives and experiences are notably absent from traditional historical narratives, this article proposes that regardless of the accuracy of the original sources, the absence itself in contemporary portrayals is significant, as patterns of exclusion yield tangible meaning. In this particular case, the ready elimination of queerness from contemporary narratives shows the ways in which queerness is vulnerable to erasure in favor of other, more politically expedient identity characteristics and values.

Type
Article
Copyright
Copyright © The Author(s), 2020. Published by Cambridge University Press

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26 Personal correspondence, Ghassan Zakariyya, 31 May 2020. Zakariyya also elaborated that there were anecdotes about both al-Amin's fondness for eunuchs and disinterest in women in books such as al-Iqd al-Farid by Ibn ‘Abd Rabbuh al-Andalusi. Zakariyya contends that although this is hardly a documented historical event it does indicate a widespread perception about al-Amin's queerness.

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36 Jurji Zaidan, al-‘Abbasa Ukht al-Rashid (Sidon, Lebanon: al-Maktaba al-‘Asriyya, 2007), 100–1.

37 Personal correspondence, Ghassan Zakariyya, 4 June 2020.

38 Philip Kennedy, Abu Nuwas: A Genius of Poetry (Oxford, UK: Oneworld, 2009), 1–28.

39 Monteil, Abu Nuwas, 9–18.

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44 Historically, the famous mission occurred in 799, and al-Rashid died in 809. However, the series shrinks the timeline, showing al-Rashid on his deathbed just after the mission occurs.

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47 Ibid., 4 June 2020.

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50 In episode 27 Irina refers to him as qa’id, a general/army commander, but had counseled him to examine events through the eyes of a king. By episode 37 we see that he has risen to the ranks of a king.

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52 Historically, the famous mission occurred in 799, and al-Rashid died in 809. However, the series shrinks the timeline, showing al-Rashid on his deathbed just after the mission occurs.

53 Abna’ al-Rashid: al-Amin wa-l-Ma'mun (The Sons of al-Rashid: al-Amin and al-Ma'mun), directed by Shawqi al-Majiri, written by Ghassan Zakariyya and Ghazi al-Dhayba (Arab Telemedia Group, 2006). See, for example, Abna’ wa Ummahat, directed by Muhammad al-Shaliyan, written by Jamal Baghdadi (‘Arab li-l-Intaj wa-l-Tawzi‘ al-Fanni, 1993).

54 Joubin, Politics of Love, 12–17.

55 Rebecca Joubin, Mediating the Uprising: Narratives of Gender and Marriage in Syrian Television Drama (New Brunswick, NJ: Rutgers University Press, 2020), 187.

56 Ibid., 4 June 2020.

57 Personal correspondence, Ghassan Zakariyya, 6 March 2020; 4 June 2020. Zakariyya recounts that he was told that he was going to be nominated for a script award by the Adonia channel but that the awards were later canceled.

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61 Personal correspondence, Ghassan Zakariyya, 6 March 2020.

62 Ibid., 4 June 2020.

63 Personal correspondence, Ghassan Zakariyya, 6 March 2020.

64 Although historically the throne was a bed, for the sake of continuity with contemporary ideas about thrones, I follow the lead of writers who refer to the throne as a chair.

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69 Abna’ al-Rashid, episode 18.

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72 Al-Samman, “Out of the Closet,” 270–77.

73 Author interview,Inas Haqqi, 20 June 2014, Beirut, Lebanon; personal correspondence, Zakariyya, 6 March 2020; Joubin, Mediating the Uprising, 12–13.

74 Personal correspondence, Ghassan Zakariyya, 6 March 2020; Ibid., 4 June 2020.

75 “Al-Liqa’ al-Kamil ma‘ al-Katib ‘Uthman Jaha fi Barnamij al-Mukhtar,” al-Madina FM Syria, YouTube, 15 January 2018, http://www.youtube.com/watch?v=dUXUgUsQk6Y.

76 Harun al-Rashid, directed by ‘Abd al-Bari Abu al-Kheir, written by ‘Uthman Jaha (Golden Line, 2018).

77 Fatima ‘Abd Allah, “Harun al-Rashid: Qusay Khawli Yazlum Nefsahuh,” al-Nahar, 9 June 2018, 8; Rabi‘a Hindi, “`Abd Fahd: Lan Yanjahu fi Jarr Rijli al-Harb Ma‘ Ta'im Hassan,” Zahrat al-Sharq, no. 2048 (2018): 133; author interview, Najib Nusayr, 14 June 2018.

78 Personal correspondence, Inas Haqqi, 15 June 2018; personal correspondence, Ghassan Zakariyya, 4 June 2020.

79 On his Facebook page on 28 May 2018, screenwriter Samer Ridwan lamented the historical inaccuracies, as well as the faulty poetic references.

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