Science fiction: imagining a future through literature

Science fiction: imagining a future through literature

A converstation on writing speculative fiction with Mustafa Laghtiri and Max Urai

Science fiction allows us to shape and imagine our future through literature, with stories set in an alternative world that go beyond the confines of the normal human experience. It can address philosophical questions on what it means to be human: as an individual, as a society, as a religious being and as related to the environment and technology. For this reason, it is one of the most interesting literary genres to explore what our future can look like. 

On the 12th of May, 2024, the EWANA Center and the Netherlands Institute in Morocco NIMAR jointly organised a discussion event in the context of Rabat’s 2024 SIEL Book Fair. The event brought together the two writers Mustafa Laghtiri and Max Urai to reflect on science fiction in both countries, Morocco and the Netherlands. The discussion focused on the relation between cultural literary context, such as the role of folktales and other literary heritage in writing science fiction, but also on particularities of writing the genre, and the ‘translatability’ of science fiction. The discussion was held in both Arabic and English, and was moderated by Desiree Custers (EWANA Center) and Yassine Adnan. 

How do you define science fiction?

Mustafa Laghtiri: Science fiction novels belong to the genre of novel writing. Indeed, it can be considered one of the most profound literary genres, for the simple reason that it relies almost entirely on imagination, despite its use of scientific facts and technological developments, and novel writing – as is known – cannot survive without imagination. The writer of science fiction novels is obliged to arm himself with scientific, physical, and technological theories, and sometimes even philosophical theories, as he presents his scientific material in a literary manner in connection with human values, the latter of which govern a person and his orientations in his relationship with himself and with others, by focusing on the constant and the variable in them, so that their predictions of the future are as complete and accurate as possible.

Max Urai: The more scifi I read, the less wise or even possible it seems to give a strict definition of the genre. What one sentence can describe “Frankenstein”, “The Word for World is Forest”,The Atrocity Exhibition” and “The Hitchhiker’s Guide to the Galaxy” in one fell swoop? So, my short answer to the question is: I don’t.
The only thing I can speak on, is what the genre means to me and my own writing. In that respect, there are two things that draw me to scifi. What those things are, I don’t know. You can call them literary traditions, imaginative energies. I like Scott McClouds ‘campfires’: places where people gather to warm their hands. There are a lot of things in the genre that don’t come even close to what I’m about to describe. But these are the ones that mean the most to me.
The first of those campfires is pretty literal: sci-fi as fiction about science. About the process, the people involved in it. The good parts and the bad parts. These are stories about curiosity, basically. The desire to figure out how something works and what would happen in a certain situation. Most of the time, the science involved is physics, or one of its children – engineering, astronomy, rocket propulsion. But one thing I learned from Ursula Le Guin is that it’s also possible to write speculative anthropology, psychology, sociology. Writing about something that’s not there, but that could be there. I like doing that.
The second campfire is quite different from the first. Where the first is very modern, this second is the campfire that wants to keep the flame of pre-modern storytelling alive. Tolkien is the most obvious example here – the man who wanted to bring the very specific feel of mediaeval epics to a new audience. Similarly, a lot of sci-fi that I like purposefully looks to premodern forms for inspiration. Fairy tales, animal stories, myths, saga’s. What I like about this campfire is that it challenges the idea that the core of a story is one human and their emotions (I.e. the core conceit of most novels). It’s wider, grander.

How have you seen the genre of sci-fi develop in the Moroccan context?

Mustafa Laghtiri: Unfortunately, Arab Moroccan writers do not pay much attention to this genre, as is the case with some other types of fictional writing, which the Arab library lacks, such as the detective novel, for example. This makes the Arab fictional corpus and thus characterises the Arab imagination as lacking. What distinguishes fictional fiction globally is the diversity, depth, and multiplicity of the fields of fictional writing. The lack of sci-fi writing may be due to several reasons, such as a lack of appreciation for this type of writing, in addition to the stagnation of Arabs in the field of scientific research, which is the second pillar of writing within science fiction novels. It is no secret to anyone that the writer of science fiction novels is obliged to arm himself with scientific, physical, and technological theories, and sometimes even philosophical theories, as he does not present his scientific material in a literary manner.

How have you seen the genre of sci-fi develop in the Dutch context?

Max Urai: As far as I can tell, sci-fi has never meaningfully developed in the Netherlands. It seems that every generation, a couple of writers get inspired by foreign books (usually in English) and try to bring the genre to the Low Countries. Even if a lot of people write sci fi, you can’t really say there’s a sci-fi scene, where people read and react to each other’s work. There’s no such thing as a ‘generically Dutch’ scifi story, I don’t think. The upside of this: most Dutch sci fi novels are quite different from each other, because the writer has to find their own individual way into the genre.
As to why sci-fi never took off in the Netherlands, I don’t know. We have a good many universities, several Nobel prize winners, and we have enormous structures to keep the sea out. We’ve even created an entire new province that way, which is a very sci-fi-sounding project. It does seem that the threat of climate change is bringing a new kind of interest in sci-fi. Writers seem to become aware that our world won’t always look like it does now.

What has inspired you to write sci-fi? What literary tropes / heritage are you inspired by in writing? What are the challenges of writing sci-fi?

Mustafa Laghtiri: In the novel “Unfinished Motherhood,” the first edition of which was published by the Arab Intellectuals House in Cairo and its second edition in Morocco, I was inspired by some modern scientific and technological developments, especially electronic ones and modern communication technology. Through the novel, I tried to anticipate the world after almost a hundred years, especially at the level of development. Technology and the extent of its impact on values in a transformed society characterised by the enormous ability to communicate and where different races coexist while there is often conflicting. 
The novel takes place on an island in the middle of the Mediterranean Sea which was bought by the Chinese and is inhabited by people of all nationalities because it has become an electronic paradise that tempts those who are passionate about technology to come and live in it. Its citizens are driven by the ambition to build a new life, almost abandoning everything old, and eagerly looking towards the future, the mainstay of which is electronic and technological development. On this island, life is built on the basis of development in an attempt to lead the world towards a broader scientific, technological and electronic horizon. The novel presents a family consisting of a Moroccan wife and a Spanish husband who adopt a Chinese robot, which suffers a malfunction, so they head to Germany to repair it, as the mother considers him a real son. The novel attempts to depict the global struggle in order to gain a head start in technology and scientific development, which it presents with a human touch.

Max Urai: The first thing that inspired me is that scifi is incredibly fun. There are no jetpacks in social novels. Plus: in sci fi, nobody can tell you that a story is ‘unrealistic’. It operates on a whole other level, which I like a lot better.
Another inspiration for writing sci-fi was political. I’ve been writing stories about politics for years now, but I always ran up against the walls of realism. In sci-fi, it’s possible to think about entirely different political structures, which I find much more exciting and much more potent.
The biggest challenge of writing sci-fi is that you do have to make up everything yourself. There’s no cheating by just looking at reality. If I want to create a society where people have wheels instead of feet, I have to think of how that impacts every part of human life.
Another challenge is linguistics. You have to be very careful about using metaphors and fancy turns of phrase, because the reader doesn’t know what this world is like. Let’s say I want to describe a hailstorm, and I write: “Bullets rained down”. In a Realist novel, the reader would understand that that would never literally happen, so they can see that it must be metaphorical. But in a scifi novel, it could be raining anything. Plus: you have to consider very carefully how to introduce your strange new world to the reader. The enormous freedom demands a lot of discipline in return.

Do you think that the genre can easily be translated / is it cross-cultural literature? Are there advantages of using science fiction in a cross-cultural context?

Mustafa Laghtiri: Of course, it is easier to translate science fiction writings compared to other writings, provided that you know the local cultural background from which they come. The ease comes from the fact that science fiction novels often employ clear, objective language. It seeks to present the idea in a manner similar to essay writing that is characterised by accuracy and clarity. However, in general it remains so that translation affects the translated text, so therefore it remains often the case that translation might betray the original text.
Yet, using science fiction has multiple advantages in a multicultural context, because it brings people closer together by introducing their cultural and imaginative depth. It also unites their goal towards a single human horizon that seeks to serve all of humanity by urging it to build a more prosperous future based on imagination, technology, and scientific development that takes into account issues such as environmental safety and preservation of vital resources for future generations.

Max Urai: For the reason above: yes, I’ve found that sci-fi usually translates easier than many other forms of fiction. The great advantage of reading translated scifi is that it circumvents the problem of representation. When you read about another country, it can be very hard to parse what is genuine information about a place and a culture, and what is just something the writer came up with. Imaginative and speculative fiction gets around that by declaring from the start that it’s all made up. You’re only looking into one person’s imagination

About the authors

The Moroccan writer Mustafa Laghtiri (born 1965) has many titles to his name, among which, more recently,  a science fiction novel with the title Umuma lam Tuktamil (‘Unfinished Motherhood’, 2023). This novel is set in 2098 on a technologically altered island in the middle of the Mediterranean sea where the Moroccan-Spanish couple Reem and Rafael live. Reem wishesto be a mother, but is unable to conceive and so she decides to adopt a robot and  raise it as her child. Rafael is suspicious of the robot being a spy for the Chinese government which has an influential role on the island. As a result, they take the robot to Germany to install anti-spyware. 

The author claims that technological advancement has both positive and negative effects, and can be used to explore elements of the human condition, such as the topic of motherhood. 

Facebook: https://www.facebook.com/mustapha.laghtiri/ 

Max Urai (born 1991) is a Dutch author who teaches creative writing, among other science-fiction writing. He has published many essays and stories in Dutch-language literary magazines, forwith which he was nominated for several prestigious prizes. Max is currently working on his first novel, Overal en nergens (´Everywhere and nowhere´) which portrays a group of people living in a world connected by malls. This novel, once published, promises to be an exploration into what makes and breaks a community, and to tickle our imagination on how we can shape a society that is re-built from scratch: will we end-up with the same batches of socio-political friction, or can we move beyond conventional points of references?

E-mail: maxurai1991@gmail.com  

That’s all for now! Hope to see you join our events in the future!

Art is a silent wave inside every human soul—an interview with Ayham Jabr

Art is a silent wave inside every human soul—an interview with Ayham Jabr

Ayham Jabr, Surreal Collage Artist, a Video Editor, a Videographer and a Graphic Designer from Syria based in Damascus, shares his thoughts on Art for the EWANA Center for Cultural Understanding – interview conducted through email, original text in Arabic. 

Could you first tell us about yourself, your art, what art means to you?

First of all, I want to thank you for this interview and extend my greetings to the members of the EWANA Center and to the readers of these lines.

Briefly about myself: I am Ayham Jabr. I’m from the Syria of the past and the Syria of the present. I come from a long-standing artistic family in the fields of television and Arab drama.

My main field of work is advertising design, photography, videography, and montage (visual editing). Therefore, collage art, for me, is an expressive search or an expressive artistic attempt.

Some of my art works can have, as we say, a random meaning, but many works talk about an idea, concept, fantasy, or even a rebellion against reality, such as the “Practising Awakening” project, which is dedicated to the artist Coles Phillips, “Genesis 27-1,” and “Damascus Under Siege” and “Rajaz – Bedouin Imagination”.

I believe that art is that silent wave inside every human soul that begins to vibrate with an active action.

Take the Brazilian football player Ronaldinho. Just watching him manipulate the ball between his feet on the field, you will feel that wave inside you. The poet Nizar Qabbani, with his vocabulary and words alone. The writer Saadallah Wannous.

Art is not limited to music and painting.

As an artist living in Damascus, Syria, what a day in your life looks like? 

Those who live inside Syria now, in the year 2023, are struggling to continue living. And I am no different from everyone else, even if my work is in art. There is the economic inflation that is exhausting the people and the state, there is the inhumane Western economic blockade imposed on the people, the misgovernance, and the unfortunate events that occur every day in our Arab region, such as our brothers in occupied Palestine, and the unfortunate events that are happening now in the Gaza Strip by the occupier.

All of these occurrences and many more inevitably affect our lives. I do not think that my love for playing the guitar, my daily attempts to finish a script for a movie or drama, or my addiction to reading and watching movies and series are interesting things for the reader. There are innocent people being bombed every hour of every day somewhere. Something must be done to stop all this madness.

Ayham Jabr's collages

You have made an impressive collection of artwork with titles such as “Damascus under siege” to “The harmony of life” and “Retrospective dream”. Some of your collages give an eerie sense of dystopia, while others seem to express joy and hope. Some seem to depict mundane occurrences which become special in their surreal settings, while others link the surreal of the imagination to the surreal of war and destruction. 

How did you come to choose the technique of collage to make art?

It was in 2016, as I remember, when the proxy civil war was at its worst, especially in the areas near where I lived with my family. My home quarantine started from the evening until dawn the next day. Bombing by extremists was answered by bombing by the Syrian army, and we were in the middle. 

Staying at home for long periods of time was an incentive to try to occupy myself with something other than the war. College technique was a convenient choice, especially since I own many copies of National Geographic magazines, some of which date back to the 1970s.

Many of your collages bring the worldy to outer space, and outer space to the world. Could you share something of the story you are telling by combining these two worlds, the outer and the worldly?

That’s right, there is always something happening either on Earth, in space, or both. This contemplation of the universe and its magic to the human eye has been around forever, but unfortunately here it has no meaning. I am not saying here that it is an unimportant topic, on the contrary, it is important for intellectual and cognitive progress.

In your collages, you also combine cultural references and scenes from the West Asian world, Syria in specific, with references to other parts of the world, such as Africa and the West. Could you tell us more about combining these different cultural references?

It is changing from ‘looking up’ to looking horizontally. I hope one day to test my DNA. I want to know how many races I belong to. We are all related in one way or another.

Ayham Jabr's movies

You have made several movies, among them are: “The Vessel“, “Etaar“, and “The Poet and the Swan“, and “The Infection“. This last movie was nominated for two awards.

How did you come to make movies and what is it like to make movies in Damascus?

I believe that this is my goal and passion in life, creating the idea, and editing what I wrote and photographed.

When I decided to try to combine the professional fields I specialise in, including photography, editing, and visual design, the only expertise I lacked was writing texts, as my means of expression were more visual than written or using letters.

Therefore, I thank the Internet for containing a huge number of Creative Writing books that are impossible to obtain in paper form. That’s how the story began.

Making art in Syria is generally more of an individual act than an institutional one, and I think this is the right and natural thing, all art… is art. 

I am not here to evaluate, because art cannot be evaluated. And because we are a people very open to the world, we have a rich diversity of art and artists.

Much of your movies take place in the confined space of a room. How do you see the role of space/ place in your movies? 

The main reason for choosing the most difficult means of dramatic expression, meaning in one space or room, is of course the financial work budget, which in one way or another any text writer is forced to adhere to.

I want to tell you about a story, which is a true story that happened in Damascus, about a woman who collected the garbage that piled up near her house and brought it back to her house. She was committed to this act for years, even after her house burned down because of the nylon bags and other unknown things. This woman inspired me to write a movie about her called “The Aftermaths”. This story, in all its aspects, also takes place within the walls of a single woman’s house.

The Poet and the Swan” is a surreal, dream-like film set in a post-Black Revolution world in which thinking and feeling are forbidden. The film makes the viewer think about the relationship between reality and imagination. And in your movie “The Vessel“, we see a handcraft artist making wooden sculptures, while we hear different artists speaking in the background among other things about what it means to be an artist. 

What do you see as the role of an artist and what it means to be an artist?

I believe that the role of the artist is to transform anything he or she does from something ordinary into a pleasure for the eye of the beholder, regardless of his or her profession or the work they do. Therefore, art happens in all professions, even engineering. Take the engineer and artist Zaha Hadid, for example.

Your short movie “Etaar” starts with the following sentence: 

Being able to see things through many frames, 

gives you a broader perspective and ability to understand more of how others think.

There are many viewpoints, many of which are valid and legitimate…

Can you elaborate on this thought? 

Would I be rude if I said that I also see the freedom fighter Che Guevara as an armed terrorist mercenary? Both frames are correct. Of course I do not mean to insult Che fans, but seeing things through many frames without a doubt gives us a broader perspective.

Do you think art has a role to play in cultivating cultural understanding between people from different cultures and countries? 

Let’s talk about the Turkish dramas which are dubbed into the Syriandialect. Has it addressed the crisis that Syria is experiencing? Or were the Turkish people able to change their government’s policy towards Syria? Türkiye is a major reason for the outbreak and continuation of the war. Then there is Netflix, which has introduced dubbing in the Syrian dialect, while and as an institution it is prohibited from providing its services in Syria and even creating a Netflix user account from within Syria is forbidden. Reality is still the same, despite all forms of art.

Culture and countries are used and exploited through art, not for the purpose of development, but for personal interest and benefit. 

Your movie “The Infection” shows a fascinating combination of theatre, dance, and moviemaking. Could you tell us more about this film, how it came into being, and how it was to work with other actors?

Merging the worlds of art is of great interest to me. Merging theatre and cinema was something very exciting for me. Therefore, the film’s nomination for the “Best New Media” award at the Climax film festival in Spain in 2022, in addition to its nomination for the Best Drama award at the ALTERNATIVE film festival (ALTFF) in Canada in the same year, was an honour to the entire team.

Working with other artists and in different fields to achieve a common goal, which is to serve the work that we do, has been a great experience for me on all levels.

As a last question, is there anything you would like to share with the reader of this interview?

Actually, yes. A short while ago, I finished reading the book “About Memory and Death”, especially the section ‘A Journey into the Unknowns of a Passing Death’ by Saadallah Wannous. I hope everyone reads it.

Thank you Ayham, for sharing your art and thoughts with us.

Thank you for all these questions that transported me from a silent reality caused by politics to a noisy and enjoyable world caused by reason.

You can find more information about Ayham Jabr on his website, follow him on Instagram via @ayhamjabr or contact him through email: ayhamjabr[at]gmail.com.

Opening Blogpost: Introducing the EWANA Center for Cultural Understanding

Opening Blogpost: Introducing the EWANA Center for Cultural Understanding

In the summer of 2022, I found myself touring Germany with a group of Iraqis for a project related to promoting peace and dialogue when I met Ali Bakht and Hussam Fallah. During our days together, we spoke about many topics; dialogue, peace, culture, and arts, all while walking through the symbolic city of Berlin.

Giving rise to the EWANA Center

This was the conversation that catalysed the creation of the EWANA Center for Cultural Understanding. Once back in Baghdad and Brussels, Ali and myself started brainstorming about the vision and goals of the organisation. It didn’t take long before the other founding members joined: Fuad Atiye, an insightful political analyst and anthropologist, and Laura Bannan-Fischer, a young professional in the field of peace and conflict research.

We settled on the name the EWANA Center, a name which in English stands for Europe, West Asia, and North Africa, and in most of the languages of the West Asia and North Africa region refers to “Iwan”, a traditional architectural form developed in Mesopotamia and found in religious and non-religious buildings, as well as contemporary architecture all around the region. It functions as a place for social gathering. This latter is also what the EWANA Center aims to provide: a space for exchange and discussions. 

The significance of culture

I personally have been interested in the topic of culture for many years. Aside from my own artmaking, I have translated literature and written on my personal blog about socio-cultural issues in Europe and Arab-majority countries. I found that engaging with other cultures has greatly added to the awareness of both myself and the world I live in. For me, it was thus inevitable that my passion for the topic would at some point translate into an organisation. 

I was fortunate to meet like-minded people who eventually became the initial members of the EWANA Center. As a team, we believe that cultural understanding takes on a central role in human development and that it can strengthen the inclusion of a wide range of actors in social, economic, and political activities. Therefore, we are set on using a broad definition of culture, allowing for an interdisciplinary approach that relates the cultural field to that of the political, social, security, economy and others.

In turn, we see the power of cultural exchange in its ability to educate and increase cultural understanding. Furthermore, cultural exchange allows for the reflection of one’s own practices through that of the other. Cultural exchange is also necessary to tackle common areas of concern, such as environmental degradation, sustainable economies, migration, education, and the promotion of democracy and human rights. It is also a helpful tool in addressing issues that have formed an obstacle to better relationships and understanding between peoples from different regions.

Imagining the "EWANA" region

The specific focus of the EWANA Center is to cultivate cultural understanding between what we call the EWANA region, meaning; Europe, West Asia, and North Africa. We believe that although there have been initiatives focussed on cultural exchange between these regions, its value has been under-explored and cultural misconceptions persist. We thus aim to prioritise conversations on under-highlighted social, material, and mental aspects of cultures in the respective societies. 

The founding team is based in the Netherlands, Belgium, Germany, and Iraq. This makes the EWANA Center exceptional, as the organisation’s ownership is stretched across the EWANA region. We believe that this shared establishment allows for the EWANA centre to adequately address issues of cultural understanding.

The EWANA-Blog

What started as a simple conversation on a train in Germany, made its way to an organisation. This blog, the first initiative by the EWANA Center, is a platform to continue the conversation with you on topics related to cultural understanding and exchange in the EWANA region. We welcome a variety of contributions: from personal testimonies to research articles, all between 700 and 900 words, and from short documentaries to photo essays. The posts can be written in different languages, but will appear on this blog in English and Arabic. 

Below are some examples of topics the EWANA Center is interested in addressing. This list, however, is not exhaustive, and we would welcome contributions on additional topics related to cultural understanding and exchange. 

  • Culture and freedom of expression;
  • Culture and dialogue;
  • Cultural memory;
  • Diaspora culture;
  • Digital technologies and cultural exchange;
  • Culture and gender issues;
  • High and popular culture;
  • History, traditions, and cultural heritage;
  • Language and dialects;
  • Media discourse;
  • Migration and mobility;
  • Minority rights and minority participation in decision-making;
  • Multiculturality and cultural coexistence;
  • Mutual cultural perceptions; 
  • Religion and religious exchange;
  • Discrimination and stereotyping;
  • The intersection between culture and climate change / environmental degradation;
  • Environmental imaginaries;
  • The culture-development-security nexus;
  • The cultural sector and cross-sector partnerships.

Please feel free to send an email to info@ewanacenter.org if you have any questions or would be interested in contributing.

Looking forward to meeting you!