By Christian Viveros-Fauné
By Miriam Felton-Dansky
By Tom Sellar
By Tom Sellar
By Jessica Dawson
By Tom Sellar
By R. C. Baker
By Tom Sellar
It is not surprising, then, that the first true magnum opus of the Palestinian saga, Gate to the Sun, has been written by a Lebanese novelist. At over 500 pages, Elias Khoury's novel mirrors the narrative of 1001 Nights. But instead of Scheherazade telling stories to keep herself alive, in Gate to the Sun we have a makeshift doctor in a makeshift hospital in a makeshift homeShatila, a camp outside Beiruttelling stories to a man in a coma, trying to keep him alive. The patient, Yunes, is from Galilee, where he left Nahla, the love of his life. The whole novel takes place at Yunes's bedside in the stifling atmosphere of the camp and is filled with flights of memory. Through the storytelling voice of Dr. Khalil we join Yunes and Nahla as they meet in a cave dubbed Bab al-Shams in Arabic, or "Gate to the Sun." (The title itself alludes to Bilad al-Shams, the traditional name for Syria, Lebanon, and Palestine, long considered a single entity.) Since Dr. Khalil is essentially talking to himself, we, as readers, share an intimacy with the text that is both haunting and exhilarating.
Originally published in Beirut in 1998 to great acclaim throughout the Arab world, the novel has just come out in French and Hebrew translations while still awaiting a home in English. Reactions have been enthusiastic in France, where the book was chosen as a Le Monde Diplomatique book of the year. But the Hebrew version moved the novel into contested territory. Having already published Darwish, North African novelist Mohammed Choukri, Sudanese novelist Tayeb Saleh, and others, Yael Lerer, head of Andalus, a small Israeli press dedicated exclusively to publishing contemporary Arabic literature in Hebrew, was eager to take on new writers. But when news first came out that Gate to the Sun would be published in Hebrew, Khoury was fiercely attacked in the Egyptian press. The well-known Egyptian critic Mahmoud Amin El-Alim, writing in the literary paper Akhbar al-Adab, wrote that to cooperate in such projects "is to accept a contract for normalization in culture, the last remaining fortress of resistance, now that political and economic normalization are implemented."
La Porte Du Soleil
By Elias Khoury, translated into French by Rania Samara Actes Sud/Sinbad/Le Monde
Diplomatique, 628 pp.
While "normalization" is generally defined as resistance to the dictates of Israeli or American interests, it has also become a bludgeon wielded against any attempts by Arab intellectuals to forge a critical position and move out of the straitjacket of a "with us or against us" situation. Khoury, Moroccan novelist Mohammed Berrada, Edward Said, and others led a counterattack. While Said called the attack on Andalus "a sorry spectacle," Khoury condemned the complacency of intellectuals who considered economic and political normalization a done deal, and who have used "cultural resistance" as a smoke screen to hide their failure to create a truly oppositional force.
For Elias Khourycurrently a visiting professor at New York University's Department of Middle Eastern StudiesPalestine, Israel, and normalization are not part of an abstract intellectual power struggle, but the core issue of the varied abuses of political power throughout the region. Khoury has lived a life closely bound with Palestinians, having first encountered them as schoolmates in Beirut, and then having visited them in the camps. Like many leftist intellectuals who came of age in the 1960s, Khoury saw firsthand the moral bankruptcy of an official political rhetoric that championed the Palestinian cause while excluding and oppressing the refugees living in their midst. Thus, his own struggle to tell the Palestinian story is a far cry from the posturing of those who took him to task for wanting the book translated into Hebrew.
As a key member of the Palestine Research Center in Beirut, Khoury was deeply involved in the project of getting to know and understand Israeli society, the Zionist movement, and the Jewish question. This effort was not some dreamy urge for coexistence, but an act of intellectual resistance to the blindness and denial that had overtaken official Arab political discourse following the defeat of 1967. The work, then, was not about "getting to know the enemy," but about facing oneself. In Gate to the Sun, it seems as if Khoury wants to lead both Palestinians and Israelis along different paths of confrontation with memory and ideology.