Employing the idea of interculturality to study Middle Eastern adaptations of Greek tragedy from the turn of 20th century until the present day, this book first explores the earlier phase of the development of Greek classical reception in Middle Eastern theatre. It then moves to focus on modern Arabic, Persian and Turkish adaptations of Greek tragedy both in the early post-colonial and contemporary periods in the MENA and in Europe. Case by case, this book examines how the classical sources are reworked and adapted, as well as how they engage with interculturality, hybridisation and the circulation of aesthetics and models. At the same time, it explores the implications and consequences of expressing socio-political concerns through classical Greek sources. While Muslim thinkers and translators introduced Greek philosophy – in particular Aristotle's Poetics – to the West in the Middle Ages, adaptations of Greek tragedies only appeared in the MENA region at the very beginning of the 20th century. For this reason, the development of Greek tragedy in the Middle East is difficult to disentangle from colonialism and cultural imperialism. Encompassing language differences and offering for the first time a broad approach on the Middle-Eastern reception of Greek tragedy, this book produces a renewed focus on a fascinating aspect of the classical tradition.

Employing the idea of interculturality to study Middle Eastern adaptations of Greek tragedy from the turn of 20th century until the present day, this book first explores the earlier phase of the development of Greek classical reception in Middle Eastern theatre. It then moves to focus on modern Arabic, Persian and Turkish adaptations of Greek tragedy both in the early post-colonial and contemporary periods in the MENA and in Europe. Case by case, this book examines how the classical sources are reworked and adapted, as well as how they engage with interculturality, hybridisation and the circulation of aesthetics and models. At the same time, it explores the implications and consequences of expressing socio-political concerns through classical Greek sources. While Muslim thinkers and translators introduced Greek philosophy – in particular Aristotle's Poetics – to the West in the Middle Ages, adaptations of Greek tragedies only appeared in the MENA region at the very beginning of the 20th century. For this reason, the development of Greek tragedy in the Middle East is difficult to disentangle from colonialism and cultural imperialism. Encompassing language differences and offering for the first time a broad approach on the Middle-Eastern reception of Greek tragedy, this book produces a renewed focus on a fascinating aspect of the classical tradition.

Employing the idea of interculturality to study Middle Eastern adaptations of Greek tragedy from the turn of 20th century until the present day, this book first explores the earlier phase of the development of Greek classical reception in Middle Eastern theatre. It then moves to focus on modern Arabic, Persian and Turkish adaptations of Greek tragedy both in the early post-colonial and contemporary periods in the MENA and in Europe. Case by case, this book examines how the classical sources are reworked and adapted, as well as how they engage with interculturality, hybridisation and the circulation of aesthetics and models. At the same time, it explores the implications and consequences of expressing socio-political concerns through classical Greek sources. While Muslim thinkers and translators introduced Greek philosophy – in particular Aristotle's Poetics – to the West in the Middle Ages, adaptations of Greek tragedies only appeared in the MENA region at the very beginning of the 20th century. For this reason, the development of Greek tragedy in the Middle East is difficult to disentangle from colonialism and cultural imperialism. Encompassing language differences and offering for the first time a broad approach on the Middle-Eastern reception of Greek tragedy, this book produces a renewed focus on a fascinating aspect of the classical tradition.

The Arab Spring promised to end dictatorship and bring self-government to people across the Middle East. Yet everywhere except Tunisia it led to either renewed dictatorship, civil war, extremist terror, or all three. In The Arab Winter, Noah Feldman argues that the Arab Spring was nevertheless not an unmitigated failure, much less an inevitable one. Rather, it was a noble, tragic series of events in which, for the first time in recent Middle Eastern history, Arabic-speaking peoples took free, collective political action as they sought to achieve self-determination.

* A Washington Post Notable Fiction Book of the Year * Named a Best Book of the Year by NPR, The Guardian, The Boston Globe, St. Louis Dispatch From the thrilling imagination of bestselling, award-winning Colm Tóibín comes a retelling of the story of Clytemnestra and her children—“brilliant…gripping…high drama…made tangible and graphic in Tóibín’s lush prose” (Booklist, starred review). “I have been acquainted with the smell of death.” So begins Clytemnestra’s tale of her own life in ancient Mycenae, the legendary Greek city from which her husband King Agamemnon left when he set sail with his army for Troy. Clytemnestra rules Mycenae now, along with her new lover Aegisthus, and together they plot the bloody murder of Agamemnon on the day of his return after nine years at war. Judged, despised, cursed by gods, Clytemnestra reveals the tragic saga that led to these bloody actions: how her husband deceived her eldest daughter Iphigeneia with a promise of marriage to Achilles, only to sacrifice her; how she seduced and collaborated with the prisoner Aegisthus; how Agamemnon came back with a lover himself; and how Clytemnestra finally achieved her vengeance for his stunning betrayal—his quest for victory, greater than his love for his child. House of Names “is a disturbingly contemporary story of a powerful woman caught between the demands of her ambition and the constraints on her gender…Never before has Tóibín demonstrated such range,” (The Washington Post). He brings a modern sensibility and language to an ancient classic, and gives this extraordinary character new life, so that we not only believe Clytemnestra’s thirst for revenge, but applaud it. Told in four parts, this is a fiercely dramatic portrait of a murderess, who will herself be murdered by her own son, Orestes. It is Orestes’s story, too: his capture by the forces of his mother’s lover Aegisthus, his escape and his exile. And it is the story of the vengeful Electra, who watches over her mother and Aegisthus with cold anger and slow calculation, until, on the return of her brother, she has the fates of both of them in her hands.

What happened to Greek tragedy after the death of Euripides? This book provides some answers, and a broad historical overview.

Cultural expressions of the Middle East and North Africa (MENA) region have a rich tradition, communal narratives, and spiritual connectivity. This tapestry, distinct from the secular drama prevalent in Western cultures, is a unique blend of indigenous traditions and Western influences. This book introduces the rich and diverse theatrical practices developed and matured in the region from the nineteenth to twenty-first centuries. The introduction of Western-style theatre in the nineteenth century marked a shift from traditional entertainment forms. In the twentieth century, subjects of colonialism, nationalism, independence, and Islamic ideology have often dominated the theatrical discourse, reflecting the region’s socio-political realities. The book’s final section looks at theatre from a twenty-first global perspective, including the crucial role of the diaspora. This book shows how colonialism, Islamic ideology, politics, war, refugee crisis, and nationalism have permeated MENA’s theatre in the past and have continued to shape it in the present.