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Streets, where a giant American flag covered the Greek columns of the Stock<<strong>br</strong> />
Exchange, and a statue of George Washington stood on a pedestal in front of<<strong>br</strong> />
Federal Hall, where Washington himself was first inaugurated President. It<<strong>br</strong> />
was here that our Tigris/Euphrates float would perform both as 13 th -century<<strong>br</strong> />
Mesopotamian technology, and as a Shi’i mourning ritual. 4<<strong>br</strong> />
Iranian artist Ahmad Azari designed the Ibn Al-Jazari float as a giant version<<strong>br</strong> />
of Al-Jazari’s renowned Elephant Water Clock, but added six portals in<<strong>br</strong> />
the base of the float from which 30-foot-long maroon streamers could emerge.<<strong>br</strong> />
At the corner of Broad and Wall Streets the water cutouts set up a circular<<strong>br</strong> />
performance area, into which our banners stepped; we then announced the<<strong>br</strong> />
scene as “Science and showmanship! Medieval Mesopotamian technology! Ibn<<strong>br</strong> />
al-Jazari’s elephant water clock!” The Himalayas stood on the steps of Federal<<strong>br</strong> />
Hall, playing their version of a Sufi trance melody from the Moroccan village<<strong>br</strong> />
of Joujouka. As the music echoed loudly against the walls of the surrounding<<strong>br</strong> />
buildings, a glockenspiel bicycle entered the performing circle, joining the<<strong>br</strong> />
float and the water cutouts as they spun in countervailing concentric circles.<<strong>br</strong> />
Then, a dozen performers ran into the ring, and, as the other elements stopped,<<strong>br</strong> />
they rotated around the circle, performing clock-like gestures of vanity, while<<strong>br</strong> />
gazing into the reflective surfaces of the water cut-outs. When the Joujouka<<strong>br</strong> />
music crescendoed to a peak, the performers ran to the Ibn al-Jazari float in<<strong>br</strong> />
the middle, and Jenny Romaine led a call-and-response version of a traditional<<strong>br</strong> />
Persian poem cele<strong>br</strong>ating the mourning ritual of Ashura and the martyrdom<<strong>br</strong> />
of Husayn, Muhammad’s grandson, who, according to tradition, was <strong>br</strong>utally<<strong>br</strong> />
murdered along with his family by rival Sunnis:<<strong>br</strong> />
Announcer: What is raining?<<strong>br</strong> />
Chorus: Blood.<<strong>br</strong> />
Announcer: Who?<<strong>br</strong> />
Chorus: The eyes.<<strong>br</strong> />
Announcer: How?<<strong>br</strong> />
Chorus: Day and night.<<strong>br</strong> />
Announcer: Why?<<strong>br</strong> />
Chorus: From grief.<<strong>br</strong> />
Announcer: Grief for whom?<<strong>br</strong> />
The Chorus did not recite the final line of the poem: “Grief for the king of<<strong>br</strong> />
arbala’,” a reference to the martyrdom of Husayn which is the central action<<strong>br</strong> />
of Ashura. This left the subject of grief our scene undefined, no longer linked<<strong>br</strong> />
4 The two major denominations of Islam are Sunni (the largest <strong>br</strong>anch) and Shi’i. Shi’i<<strong>br</strong> />
Islam predominates in Iran, and much of Iranian poetry and drama is connected to Shi’i<<strong>br</strong> />
traditions and rituals.<<strong>br</strong> />
MÓIN-MÓIN<<strong>br</strong> />
123<<strong>br</strong> />
Revista de Estudos so<strong>br</strong>e Teatro de Formas Animadas