ISSUE
28.04.2021
EN

Heiny Srour

Out of the Shadows

CONVERSATION
The Hour of Liberation
Guy Hennebelle, Monique Martineau Hennebelle, 1974
ARTICLE
Woman, Arab and... Filmmaker
Heiny Srour, 1976
ARTICLE
“I hope and pray for a massive influx of women into all fields of the film industry”
Magda Wassef, 1978
ARTICLE
Before the Wolves
John Akomfrah, 1983
ARTICLE
The Other Half
Manny Shirazi, 1985
ARTICLE
Between Three Stools
Heiny Srour, 1998
ARTICLE
Dhofar for Memory
Heiny Srour, 2008
CONVERSATION
“My loyalty is always with the oppressed. Whether in Africa, the Middle East or Vietnam”
Olivier Hadouchi, 2020

Those of us from the Third World have to reject the idea of film narration based on the 19th-century western bourgeois novel with its commitment to harmony. Our societies have been too lacerated and fractured by colonial power to fit into those neat scenarios. We have enormous gaps in our societies and film has to recognize this.

Born in 1945 in Beirut, Heiny Srour studied Sociology at the French University of Beirut (Ecole Supérieure des Lettres) and went on to study Social Anthropology at the Sorbonne in Paris, where she was a student of both Marxist sociologist Maxime Rodinson and anthropologist filmmaker Jean Rouch. In 1969, while pursuing a PhD on the status of Lebanese and Arab women and working as a journalist for AfricAsia magazine, she discovered the struggle of the Popular Front for the Liberation of the Occupied Arabian Gulf, which led an uprising in the province of Dhofar against the British-backed Sultan of Oman. Determined to make a film about this feminist movement, she spent two years doing intensive research and finding the necessary funds before setting out to Dhofar. From the Yemeni border, Heiny Srour and her team crossed 500 miles of desert and mountains by foot, under bombardment by the British Royal Air Force, to reach the combat zone and record the only document shot deep inside the Liberated Area. The Hour of Liberation was completed in 1974 and selected at Cannes Film Festival, making Srour the first woman from the Third World to be selected at the prestigious international festival. Including four years of restoration, this documentary took, all in all, ten years of her life. It took her six years to achieve her next film, Leila and the Wolves (1984), in which she unveiled the hidden histories of women in struggle, in particular in Palestine and Lebanon, by weaving an aesthetically and politically ambitious tableau of history, folklore, myth and archival footage. In her words: “Why shouldn’t women be ambitious? Because men only want women to exclusively deal with women’s issues like home, family and so on, they want to ghettoize us. I resent this. We should deal with the public affairs and political issues too.” Since initiating a feminist study group in Lebanon in the early 1960s, Heiny Srour has been vocal about the position of women, in particular in Arab societies. She has written and spoken extensively about the image and role of women in Arab cinema. In 1978, along with Tunisian filmmaker Selma Baccar and Egyptian film historian Magda Wassef, she co-authored a manifesto ‘For the Self-Expression of the Arab Woman’, remaining passionately active in her feminist advocacy to this day. More recently, she shot a film in Vietnam (Rising Above: Women of Vietnam, 1995) and was the only filmmaker to film Egyptian protest singer Sheikh Imam in his home and neighbourhood (The Singing Sheikh, 1991).

Texts

Guy Hennebelle, Monique Martineau Hennebelle, 1974
CONVERSATION
28.04.2021
EN

The Hour of Liberation is, therefore, a partisan film at all levels. In terms of the montage as well: you can’t place images filmed on both sides of the fence in any order, and tell the viewer to choose sides; that would put oppression and freedom, injustice and justice on the same level. The film is constructed on a structure that rejects the bourgeois conception of ‘objectivity’: it clearly takes sides, without necessarily hiding the difficulties of the struggle, without hiding the contradictions, without ultimately lapsing into triumphalism. The entire montage is conceived to produce an analysis of what a people’s war is.”

Heiny Srour, 1976
ARTICLE
28.04.2021
EN

Woman, Arab and... filmmaker. A viable situation? If so, some questions: Is there even one Arab filmmaker who has provoked an explosion of scorn for asserting in front of Marxist militants – don’t laugh – his desire to become a filmmaker? Is there even one Arab filmmaker who was forced to hide from his family that he wanted to make films? Is there even one Arab filmmaker who was called mad by X number of producers for having dared to propose to go and film a guerrilla war? Is there even one Arab filmmaker who has been told from the cradle that he fundamentally wasn’t a “creative” being? To inspire the works of others, fair enough! To write novels dealing with “feminine” subjects is allowed, but barely so (and reluctantly, by the way). But to take the camera in order to talk about human dignity (especially when insisting on women’s liberation), about national dignity? Oh, no, lady! That’s men’s business.

Magda Wassef, 1978
ARTICLE
28.04.2021
EN

Certainly, The Hour of Liberation has arrived. But what kind of liberation is it? Heiny Srour not only understands it in the political sense of the term, but in a more absolute sense. The liberation of Arab women is at the heart of this film, which has, unfortunately, hardly been screened in our countries. The difficulties encountered during and after the shoot of the film need to be addressed. They give you an idea of what a woman has to face when she decides not to give in and to push her project to the limit...

John Akomfrah, 1983
ARTICLE
28.04.2021
EN

Yet, Leila is not an anthropological journey but a survey of mythic and symbolic protest. Through her “eye” comes a search for political character in a Lebanon now permanently stained by the massacre of Sabra and Chatila; caught in the throes of bitter civil war; Israel’s “backyard”. Leila prods these moments of loss and discovers ghosts of a very different life before the wolves.

Manny Shirazi, 1985
ARTICLE
28.04.2021
EN

“At the age of 18 in 1963, two films that were turning points for me were Fellini’s 81⁄2 and Cléo de 5 à 7 by a French woman, Agnès Varda. I told myself then that painting is not a big loss, dancing is not a loss, writing is not a loss: it is filmmaking that I must do. I felt cinema was the language that I wanted to express myself with. I could understand that the cinema was the most powerful means, the most complete and the most total to express what you want. When I saw the Fellini film, I thought, “I am a woman, I can never be a filmmaker”. But when I saw the film by Agnès, first I thought, “I can make it”. Then I saw that Agnès was a European woman, I was an Arab woman, and there was no chance in hell that I could make it. Lack of models made me feel depressed too. Now I have two films behind me...”

Heiny Srour, 1998
ARTICLE
28.04.2021
EN

All this to explain why I have compulsively found myself making films that are so much more difficult to make than those of my male colleagues.

Heiny Srour, 2008
ARTICLE
28.04.2021
EN

Once again, the guerrillas did not tell me about the difficulties of the coming ordeal. This strategy increasingly infuriates me. It’s secrecy plain and simple. Yet an intellectual had warned me: “They say it’s a two-hour walk. It takes me five or six hours.” Yet the Yemeni cameraman exclaims when they go to fetch us water: “But these men are like goats. They don’t walk. They are jumping on the rocks.” I still get angry when their “few hours of walking” become ten or fourteen.

Olivier Hadouchi, 2020
CONVERSATION
28.04.2021
EN

“But I’m going to reveal a military secret to you that I haven’t revealed to anyone else, because the Tricontinental is as dear to you as it is to me. Thus, your interview will not be like others. People wonder why Heiny Srour has always been a pioneer, a groundbreaker, both in substance and form, why she has always gone off the beaten track. Why, in all of Arab cinema, was she the first to shoot in Dhofar and, also, to go to Vietnam? Why has she been innovative in various domains? The reason is that I was fortunate enough to be born in Lebanon, part of an ultra-minority, unrepresented in Parliament. That immediately offers you a wide-angle view of the world, which the Anglo-Saxons call ‘strategic thinking’.”

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