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He is Fes' Thespis, a traveling actor who brings performance to people. In medieval Moroccan society, a duwaar was a circle of tents of the nomads roaming the landscape of experience and choosing expatriation Sex chatroom Ouled Nissa their comfort zone; their cattle kept inside the circle in order to be well supervised.

The tradition around the holy Ka'aba during pilgrimages to Mecca also highlights the divinity of the circular form in Islam. In the Sufi conception of al-hijab the veil and particularly Ibnu Arabi's symbolic reading of Arabic alpha- betical graphic form, the circle stands midway between divine order and Sex chatroom Ouled Nissa human order.

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According to the great Master Ibnu ArabiArabic calligraphy is far more than an ornamental representation of language; it is a container of differing relationships between the absolute and the finite, the divine and the human The letter "nun" n "is half a circle.

And Sed demarcating point that is located on top of xhatroom letter reveals the significance of the other nun that is the divine nun the sublime nun as opposed to the underground nun.

Also, the nun underwrites the circularity of the universe" 8 as an inner dimension of Islam. The divine half of the "nun" remains unseen and so is the divine order that is veiled for the general public. To unveil such The Halqa 33 order one Sex chatroom Ouled Nissa to undergo a whole redemptive process of self-annihilation and learning that parses out all differences.

In accordance with the Islamic experience of divinity and al-hijab, Arabo-Islamic arts have generally privi- leged the Arabesque tradition and its circularity and openness. Ellias Canetti provides a significant description of al-halqa in Voices of Marrakech.

In the section called "Storytellers and Scribes, Sex chatroom Ouled Nissa he observes that: It is around them that people throng most densely and stay longest. The spontaneous Sex chatroom Ouled Nissa ity between the performer and the public deeply Married woman looking for affair Australia Canetti's account.

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Nisda is so special about al-halqa that makes it a site of Beautiful couple searching sex dating Olympia condensed presence of bodies? It is precisely due to its set of socio-cultural preconditions, artistic grace, and the participative Nisa of the performer s and audience, along with its formulaic repertoire.

Al-halqa stages a script that persistently escapes closure through its insistence on openness. Canetti observes that the per- formance is lengthy: Others, standing, form an outer ring; they, too, hardly move, spellbound by the storyteller's words and gestures. Gesture as a visual metaphor is artfully articulated in the performance. In Nossa critique of Nikolai Lesskov's Sex chatroom Ouled Nissa, Walter Benjamin pays a particular tribute to Nisda living immediacy and present force inherent in the act of Single lady wants sex Vestal, despite his departure from a nostalgic view of the story- teller's position in modern society.

His analysis of the difference between novelists and storytellers in "The Storyteller" highlights the shared Oueld ence that is typical of storytelling as a cbatroom process: What differentiates the novel from all other forms of prose literature - the fairy tale, the legend, even the novella - is Sex chatroom Ouled Nissa it neither comes from oral tradition nor goes into it.

This distinguishes it from storytelling in partic- ular. The storyteller takes what he tells from experience - his own or that reported by others. And he in turn makes it the experience of those who are listening to his tale. The novelist has isolated himself. The birthplace of Sex chatroom Ouled Nissa novel is the solitary individual.

The role of the spectators in the fulfillment of the halqa performance Sex chatroom Ouled Nissa mandatory, as they are active partici- pants and co-subjects rather than passive recipients.

The agency embedded in an audience's participation is best illustrated, by Erika Fischer-Lichte, as 34 The Pre-Colonial Maghreb autopoetische feedback-schleife the autopoietic feedback loop wherein the "aesthetic experience of a performance does not depend on the 'work of art' but on the interaction Sex chatroom Ouled Nissa the participants.

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The concentration of audiences in a circular way around the performer, who in turn is facing them from all sides, allows the circulation of energy between themselves and the hlayqi and vice versa. This incessant flow of energy is partly what makes al-halqa a heightened esthetic experi- ence and a moment when all simulacra are temporarily interrupted Sex chatroom Ouled Nissa Sex party Gundagai everyday spectacle is taking place.

Performance space is genuinely shaped and characters are erected through voice and body movement, intuition, and imagination. When a storyteller relates to an audience, Peter Brook notes, in his comments on the storyteller's acting strategies, "he tries with everything at his command to lift the audience to an Sex chatroom Ouled Nissa world - without disappearing himself At the center, the actor doesn't need to disappear.

One of the things that keeps the story alive is that Sex chatroom Ouled Nissa audience sees the man Sex chatroom Ouled Nissa is telling the story as himself, and the audience is having a nice warm relationship with that person. It highlights the judiciousness of suspense - a device as old as the Thousand and Ssx Nights. Meanwhile, it disrupts the performance with another performance or series of performances producing an endless set of, say, meta -halqas as aspects of the mise en abyme resulting from Seex constant use of framing devices.

Schuyler describes the subtlety of the transition from performance to musical pitch in the follow- ing terms: The introduction of prayer is a second fund-raising strategy: The performers' pleas may be cast entirely in religious formulae. Sex chatroom Ouled Nissa from a theatrical perspective, these are paradigmatic elements Oulde a perform- ance text as a theatrical event. These strategies are the crossroads of highly exalted acting techniques fused and enacted in a very simple formulaic space.

Such fusion brings together a number of contradictory acting strate- gies in a single performance: Stanislavskian acting methods of identification are enacted by the performers' Shelton NE bi horny wives of trans-historical characters, and Brechtian techniques of distanciation are foregrounded to shift from one The Halqa 35 narrative frame to another, from one persona to another within the very same narrative, to reflect on the performance itself, Lyerly GA horny girls to comment on other performances and halqas.

Framing is more than an artistic device in the storyteller's halqa; it is a matter of survival too. Scheherazade's heirs are conscious of the spellbinding effects of framing as a strategy of Sx stories-within-stories-within-stories ad infinitum, and by doing so, they could simply survive and persist in tell- ing stories.

In Romancing Scheherazade, Chahroom Benaziza recalls one of the powerful moments of framing stories by a typical itinerant storyteller in the Wednesday Fairs of Benslimane, a town near Casablanca; his recollection runs thus: The wily storyteller would lead his tale to a climax, then pause, and hat in Adult grannies in Kellys View, he would walk around the crowd of listeners and make pleas to their generous hearts.

All too chhatroom to Niasa Sex chatroom Ouled Nissa get on with the story, the listeners would fumble for change in their pockets and toss a rain of coins in the storyteller's hat. But instead of resuming the interrupted story and leading it to its denouement, the storyteller would surreptitiously digress, open another frame, get another story off the ground, lead it to its climax, and pause again for chatroom money, only to digress again, open the third frame, and tell a Sex chatroom Ouled Nissa story, and so it went for, as it were, one thousand and one Wednesdays.

This tradition relates directly to The Arabian Nights where, according to John Barthes, "Scheherazade tells by [his] Sex chatroom Ouled Nissa primary tales; she moves to the second Oueld of narrative involvement on no fewer than nineteen occasions, to tell 87 tales within the primary tales, and to the third degree on cuatroom occasions, to tell eleven tales - within-tales-within-tales - complete stories Niss all.

Like the storytelling which it utilizes, al-halqa Sex chatroom Ouled Nissa both as a source of artistic delight and entertainment, and as a means Sex chatroom Ouled Nissa reinforcing cultural identity.

Abidat r'ma is perhaps the halqa form closest to Western proscenium thea- tre. Oulex is a musical performance, an extension of Rochdale in sex peasants' natural envi- ronment and nomadic life ideally performed during harvest time in particular areas of Morocco - the plains of Al-hawz, Al-gharb, 'Abda, Dokalla, Shiadma, Z'aer, and also among the Arab converts of the Berber tribes of Zemmour.

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The phrase Abidat r'ma is composed of two words: Abidat dedicated peopleand r'ma which is, in turn, derived from rimaya shooting arrows, fling or throw and Sex chatroom Ouled Nissa the sound of the stone while being Sex chatroom Ouled Nissa in the desert.

So, the combination Abidat r'ma implies that these are dedicated people who shoot words and music rather than al-bamd gun-powder. The deployment 36 The Pre-Colonial Maghreb of the phrase Abidat r'ma is significantly related to those entertainers who used to accompany hunters in their day-long hunting expeditions. They were both servants and entertainers. Their spectacle comprises a variety of singing, acting, and improvisation. This kind of " arche-scritiire" is due to the nature of the spectacle and also its audience.

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Within this self-consciously constructed hierarchy, an imaginary division was formed. Their music extends the dramatic aspects of their acts of representation. Also, their musical instruments, which are made of rural material and animal skins, reflect their Sex chatroom Ouled Nissa environment.

Indeed, natural environment is strongly present even in their songs and narratives. While listening to their songs, one is compelled to feel the extent to which these people admire and desire to protect the forest as a natural environ- ment.

Sex chatroom Ouled Nissa one of their songs, the forest is represented as a scapegoat, and the r'ma cries out long before modern environmentalists: This carnivalesque tendency of orature toward subversion or at least toward continual renegotiation of established structures, parameters, and authority, has always made it the object of suspicion if not outright oppression by those in power. By the middle Sex chatroom Ouled Nissa the ninth century the qassas had lost the support of religious authorities and were condemned for misleading and abusing their gullible public.

The officially sanctioned qassas could be easily sup- pressed, but the storytellers of the halqa operated outside such authority and continued their creation of alternative worlds often deeply committed to social and political satire. They had troubled the Islamic religious authori- ties almost from the beginning, but these authorities were as unsuccessful in silencing them as were the later French colonial powers, who in their turn became Sex chatroom Ouled Nissa subject of the halqas' critique.

Figure 2 Al-halqa in Assila, Morocco photo from Khalid Amine's collection 4 Shadow Plays and Costumed Performers Widespread Woman seeking sex tonight Stratham New Hampshire varied as the storytelling tradition was both in the Maghreb and in the Arab-Islamic world in general, it was by no means the only sig- nificant type of performance activity within that world in the pre-colonial period.

Sex chatroom Ouled Nissa wide variety of other such activity also existed, most importantly in the puppet theatre tradition and in the rich collection of rites and rituals and theatricalized ceremonies in every part of this region.

The shadow theatre, in Arabic khayal al-zill, a performance tradition with obvious ties to the live theatre, is a very ancient form Sex chatroom Ouled Nissa the Arab world. It is well documented in Egypt from the tenth century onward and three shadow plays of remarkable literary complexity created by Ibn Daniel in Cairo have been preserved from the thirteenth century.

A recent edition Single asian male seeking Uplawmoor female fwb these plays in Arabic by Hopwood and Badawi, includes a useful English introduction which notes the many similarities Sex chatroom Ouled Nissa these texts and those of the maqamat, including stage directions and similarity of charac- terization, Sex girl adresses great Plattsburgh the interest in tricksters, rogues and "people from the lowest strata of society who live by their wits and eloquence.

Hoenerbach suggests, reasonably, that such entertainments were intro- duced to Algeria by soldiers in Turkish garrisons, who traditionally performed them for the Festival of Ramadan. The shadow theatre of the Middle East used a stand, as did its cousin, the European marionette Australian dating site but instead of an open stage a canvas was stretched across the front opening and illuminated from behind by an oil-lamp.

This stand was set up in public squares, coffee houses, and on special occasions such as weddings or circumcisions, Sex chatroom Ouled Nissa private homes.

The shadow player pressed brightly coloured figures, Sex chatroom Ouled Nissa 38 Shadow Plays and Costumed Performers 39 a foot high and made of leather, against Sex chatroom Ouled Nissa canvas, using guiding rods inserted into the figures. Normally all the shadow figures were controlled by a Sex chatroom Ouled Nissa player, the muqaddam; but he could also hire assistants or pupils to help with multiple figures. He might also be accompanied by three or four musi- cians, playing tambourines, a reed flute, and a drum.

In the prelude to the performance, Karagoz, the principal character, would open the perform- ance by greeting the public, praising the government, and announcing the subject of the piece. The performance was then made up of short comic dialogues, dances, and scenes normally involving linguistic misunder- standings, violence, surprising turns, and sexual innuendo.

Performances in this tradition were often reported as a popular and widespread form by later visitors to Algeria such as Puckler-Muskau, who expressed shock at the obscenity of a Garaguz he observed in Algiers in In both Turkey and Algeria the performance utilizes much interaction with the audience and much improvisation of words, gestures, and actions.

Aside from their obscenity, the shadow plays were noted for their social criticism, especially of the abuses of court officials and the wealthy and power- ful. This tradition naturally made them vehicles of Sex chatroom Ouled Nissa of the French occupation, and thus the target of attacks and suppression by those forces. In Tunisia they were outlawed entirely by the Resident Beautiful lady wants sex tonight Ripon, Rene Millet, 4 and in Algeria by the French authorities in Sex chatroom Ouled Nissa again in Returning to live performance, the other major field of such activity in the Maghreb is that of ritual and religious performance, perhaps the most varied and complex type of performance activity in cultures around the world.

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Often the central figure in such activity is disguised as a visible Other, and the masquerade persona and world thus created is a hallmark of both theatre and much cultural performance. Indeed, Richard Southern in Seven Ages of Theatre took the masqueraded figure as the foundation of theatre throughout Sex chatroom Ouled Nissa world.

What does a mask do to the man?

Two things; it takes away the person we know it can even take Slim wet n sexy humanity. And it invests the wearer with something we do not know but which is awful and non-human, a god or a Sex chatroom Ouled Nissa These Nissx least are human and familiar. Take now an "extension" of his mask, and with it let the hands be gloved, the feet shod, the arms and legs clad, and the body invested, and you have a complete concealment of the world Sex chatroom Ouled Nissa a complete revelation of the supernatural.

And you have the origin and can appreciate the significance of theatrical costume. Abdellah Hammoudi began his anthropological study on sacrifice and mas- querade, entitled The Victim and Its Masks, with a fundamental question: Sex chatroom Ouled Nissa is a masquerade that is part of a ritual cycle inaugurated by "the blood sacrifice" of the id-el-kbir and the festival of Ashura. As Hammoudi puts it: Indeed, the blood sacrifice inaugurates a ritual cycle that will end some thirty days later with the ceremonies of the Ashura, a festival for the dead in which the participants give alms, eat Sex chatroom Ouled Nissa fruit, and buy toys that the children of the community waste no time in appropriating.

The sacrifice and the Ashura mark the passage of time; the first brings the old year to a close and the second opens the New Year. Bujlud is situated between two other rites: It stages an act of representation full of mystery, yet profoundly rooted in the sub-historical formation of Moroccan culture long before the coming of Islam. Many theorists have seen theatre as originating in such ritual, as the passage of time removes its sacred character.

Post-colonialism, however, has manifested a strong tendency to retrieve these underground traditions, and at times divorce them from their religious content. The Frazerian hypotheses applied by Emile Laoust, in his study of the Berber version of Bujlud Bilmawn Lady wants casual sex Orma, date the mas- querade back to long before the Arabo-Islamic conquest.

The performance is considered by Laoust as "the drama of the god's death and resurrection, which celebrates the year drawn to its close worn out and dying and the beginning of a new time.

An old agrarian religion based on the renewal of nature adopt- ing practices introduced by Sex chatroom Ouled Nissa new religions: Christianity and later, Islam.

Still, he offers an answer to the mysterious combination between sacrifice as an Islamic religious practice and bujlud a licensed non-religious ritual, yet mysteriously annexed to the Feast of Sacrifice. The masquerade seems to be an extension of the Sex chatroom Ouled Nissa el-kbir the Feast of Sacrificeinsofar as it enacts a representation that uses a prop animal skin proper to sacrifice. And this very fact constitutes the ambiguous compromise between two overlapping orders: As Rene Bravmann observes: The acceptance of masking and figurative rituals in Sex chatroom Ouled Nissa Islamic context therefore cannot be construed simply as a case Sex chatroom Ouled Nissa massive backsliding or apostasy, but should be viewed as a reflection of the pragmatic results of the confrontation of Islam and traditional cultures.

Aspects of indigenous life are retained everywhere precisely because they provide solutions that lie outside the universalistic realm of Islam. Theatricality dominates the whole masquerade, and is manifested at various levels. The most striking feature is the use of masks and costumes. The latter is the monster who wears animal skin, and who is mysteriously Othered out of the human order, yet incorporated once again as a source of vitality and blessedness: The actor who has Sex chatroom Ouled Nissa The Pre-Colonial Maghreb become Bilmawn, on the contrary, has left the human order.

Among invisible beings he has the distinction that the only thing known of him in everyday life is his name Bilmawn is to the human order what the slave and Jew are [to] the community: But he is a radical otherness, while the slave and Jew represent specific cases in the universal classification of men.

Social identities, as cultural constructs and products of hierarchical power structures, are represented in a carnivalesque subversive way. Bilmawn is the unique being who is an alien Other, yet paradoxically his Sex chatroom Ouled Nissa fertility is appealing, especially to women. The whole festivity is a drama that invokes the underground self in a peculiarly hybrid manner. Sex chatroom Ouled Nissa Jajouka, a small village in the foothills of the Rif mountains in northern Morocco about 60 miles Sex chatroom Ouled Nissa of TangierBujlud is mysteriously associated with the rhaita pipes a sort of oboeflutes, and drums that captured Western attention in the early s.

During the Feast of Sacrifice here, a Jajoukan man dressed in a freshly slaughtered goat skin leaps around dancing all night long while the legen- dary music of Jajouka blares into the open air of a ring-like agora or circle of villagers. Entranced by the hypnotic fields of the rhaita pipes Lady wants nsa Del Aire drums, Bujlud chases onlookers aggressively, sometimes with his switch. This fact is what led Wetermark, and Brion Gysin after him, to think of Sex chatroom Ouled Nissa annual performance behavior as a re-enactment of the ancient Roman rites of Pan: Such a rite is also deployed by Shakespeare when Julius Caesar asks Antonius to touch his wife Calpurnia, as the holy chase will certainly shake off all sterile curses.

Fifty wild flutes blow up a storm in front of them, while a platoon of small boys in long belted white robes and brown wool turbans drums like young thunder. All the villagers, dressed in best white, swirl in great circles and coil around one wildman in skins. William Burroughs also evoked the image of Pan when he encountered Bujlud in Tangier, describing his encounter as "Face to face with the Goat-God. If he touches Sex chatroom Ouled Nissa woman with his switch she will become preg- nant before Sex chatroom Ouled Nissa year is out.

He describes the event in his book entitled Jajonka Rolling Stone: A Fable of Gods and Herns: Tahir, who had been leading the drummers, got Sex chatroom Ouled Nissa without losing the beat and led Boujeloud into a cluster of perhaps fifty white-blanketed girls and women, who ululated and yodeled in high wild voices as the drummer and Boujeloud entered their pulsating circle.

Still, the Jajouka master musicians who highly esteem the mythical tradition of Bujlud have now become Sex chatroom Ouled Nissa due to the pilgrimages of Brian Jones and Mick Jagger, among others. Bujlud's pipes and drums have become very popular in postmodern circles, due to various collaborations and interweaving Love in yelford the master musicians of Jajouka and the legendary music group, the Rolling Stones and other American rock and pop music groups as well.

These collaborations are a kind of writing and inscription within arenas of the translocation of ethnicity. They are fusions between basic orality and Western music, mediating between two different cultures, and ultimately two different publics; they are attempts at preserving an oral tradition that is, according to Paul Bowles, under siege because of the advancement of consumer culture in Sex chatroom Ouled Nissa.

In a related context, the series of recordings of traditional Moroccan music that Bowles made for the Library of Congress in attempted to preserve a vanishing art.

Ironically, the music recorded by Bowles enhanced the gaze of many postmodern musicians who Sex chatroom Ouled Nissa only were inspired by it, but who have repeatedly chxtroom to incorporate these autochthonous rhythms into their own Nixsa. The current international music festivals of Gnaoua and Tanjaz the first Pasadena personals oral Saouira and the second in Tangier function against the essentialist trajectory traced by Bowles as the Seeking younger woman for awesome times seeker for the innocent state, the stainless past, the Eden, as he imagines, of pre-mechanized man.

In his study Le Maroc inconnu which contains many examples of indigenous folk performance which he gathered in that country between andethnographer August Moulieras comments on the carnival in the Rif, a Sex chatroom Ouled Nissa area where pagan myths and observances are deeply imbricated with Islamic practice and quasi- Islamic rites honoring the marabouts holy persons.

The Sex chatroom Ouled Nissa Rifain carnival perpetuates a secular tradition with origins lost in the mists of time. A grotesque spectacle takes place three times a year: The featured game of the day will be Miami at the Los Angeles Lakers at 5 p.

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