Was it still possible to add anything about Al-Mutanabbi, who filled the world and preoccupied the people, throughout these centuries that extended from his birth until now?!.. And did there remain a side of him that had not been studied, examined, and examined in more than one way, nor was it subject to discussion and debate among the fans of this great poet? And between his critics and haters?!.. Al-Mutanabbi is a unique figure in our literary heritage. His lovers, readers, and memorizers of his poetry are more numerous than those who can be counted, and it is too dangerous to clash with them without prior preparation and readiness. They have extensive knowledge of his poetry and many of the stages and details of his life. Their zeal in defending or attacking it is immeasurable. Therefore, the prior image is more binding. The imagined picture of him that they drew for him is too attached to the imagination to be discussed. Its relationship with national identity is more rooted and dangerous. This is what makes attacking him, for many, an attack on one of the nation’s “values and symbols.” But I am writing about Al-Mutanabbi after I spent two full years reading him, analyzing his poetry, and studying the details of his life in order to write a television series about him. Dramatic writing requires its author to penetrate as much as he can into the souls of his heroes in order to understand them, to imagine them in the situations in which humans might be, and to draw their reactions, with dramatic logic, as human reactions might be. All of this is within the framework of documented historical information.
Since the revolution that overthrew the Shah in 1979, Iran has lived in a state of constant turmoil and major social and political fluctuations. From there, Delphine Menoui, a French journalist of Iranian origin, writes about her experience living in Iran for ten years, including one of the most ambiguous periods in Iranian history, the Green Movement.
This novel will surprise you a little.
After you finish reading it, you will not be able to tell it.
The writer is from Cameroon, and the event is simple. It takes place in the apartheid society controlled by the whites: The village residents wake up to news from the military ruler stating that the “great leader of the whites” will come from Paris to award old Mika a medal. In appreciation for his efforts and sacrifices, he is the one who lost his two sons who fought with the French army, and donated his land to the new church. Like the residents of his village, Mika feels great as a result of this appreciation, but he soon realizes that he is not strong, but rather a weak, oppressed old man in a weak, oppressed society. A battle in which he is defeated without his opponent appearing in the ring.
The old man and the people of his village are trying to cling to what remains in the memory about themselves, their customs, their methods of expression, their reactions, and their struggle for justice, but they realize on a daily basis: ((The whites have left nothing for us)).
Ferdinand Oyono does not interfere, as if he is sitting among them, doing what they do, so you do not know his direct position on what is going on, and he also drags you to sit with them and participate with them. It does not only aim to introduce you to the problem that people are experiencing, but also to the creative expression methods of these people.