The text talks about a popular neighborhood in the old city of damascus, about a love story started from the balconies, about the fair of Time and it surprises, about the families rules and our wishes, about having a better future without loosing the love of your life. Eight characters telling a story of a city, while the young guy is mixing the past with the present and the future in his snooze.
Ishtar in Baghdad focuses on female detainees. The play is based on a real incident in 2004 in which female Iraqi prisoners were insulted, beaten and raped. One of the prisoners managed to smuggle a letter to her tribe and urged them to bomb the jail. This coded letter meant that they had been raped and thereby dishonoured, and the only way to purify them was to kill them. The script is a dramatical fantasy, as the events are told by Ishtar, the Mesopotamian goddess of war, sex, beauty and fertility, and her lover Tammuz, the god of food and nature. The two deities descend to Baghdad in 2004 to share with Iraqis their descendants the calamities of war. Ishtar is caught by the US marines and imprisoned in Abu Ghraib prison where she meets Iraqi women detainees. As Ishtar gets into the cell, she witnesses women’s miseries. They are all naked, curled in one corner; they are arguing about the way to purify themselves from this disgrace.
Godless Women is a personal prism of (three) Arab women who have escaped from political oppression, intellectual co-option, or religious custody in their homelands. The play depicts a significant phase in the life of the three women, Ameena, Mariam and Reyhana, when they hover between the past, the present and the future. The characters journey to reach Germany with ruthless smugglers, who seize each chance to exploit their powerless passengers. As they reach their destination, they realize that they are now under a wider and a more complicated type of oppression: an all-pervasive Western superiority, subordinated by an epistemological and ontological clash of civilisations and citizenship. Ameena, Mariam and Reyhana are jeopardised by identity markers of inferiority as women, Arabs, Muslims, and refugees. The three women come to Germany on fake passports or through illegal routes, either by walking across borders or coming by boats. They are aware that their nationalities, religion and race cannot grant them legal entrance to Europe – especially after the Arabic Spring/upheavals. They belong to a geographical area where lives are ungrievable.
Nooria is about a female corpse-washer, whose work is to wash dead female bodies before they are placed in their graves. Nooria meets Death as a male figure and, through an external monologue, starts a ghostly dialogue. Nooria recalls milestones in her life: her marriage to a soldier who went to the Iraq–Iran War and never came back; the financial hardship that she and her young child suffered during the economic sanctions; the patriarchal and systematic oppression practised upon her as a lonely woman with a young child. Nooria was not aware that Death has come not for her but for her son, as he was about to die in a bomb explosion. In a fantastical move, Nooria decides to take her son back into her belly to protect him from Death, and covers her body with one of the shrouds around her. The play utilises shadow theatre as a background to Nooria’s grotesque monologue, and the choreographers behind the huge translucent screens reflect her frustration, anxiety and fear.
Skeleton of an Elephant in the Desert focuses on loneliness and murder. It’s about four characters in a destroyed city, about a circus on the frontlines of battles, about unmarked and un-murdered corpses, about a sniper postponing the death of a nurse, about who is documenting the incidents, and about the last witness.
Dushka is a dynamic play performed by five Syrian actresses, which tries to showcase the mechanisms of building dictatorships- the dictatorship of the ruler, the father, money, and every other controlling authority- and how we become their victim, because we did not resist it from the very beginning of its formation, and we have stood up to those who are trying to resist it.
Once They Die, They’ll Realize is the first of an identity performance series that was a part of the “Identities”project which aimed to research the process of putting the socio-religious rituals of the Arab World -particularly in the previously-called The Levant region, and the mixture of religions it accommodates (Islam, Christianity and Judaism)- in the form of theatre performance. This aim is to be achieved by researching a ritual’s movement vocabulary. With its form, indications and tokens; this vocabulary holds the possibility of being turned into an integral movement language that can eventually construct an identity of the Arab.
Written mostly in an Iraqi dialect, the play is adapted from Aristophanes’ AssemblyWomen. Naeem added new characters like the First Chef and the Second Chef, who are both comedic and sarcastic. She also changed the characters’ names and some of their motivations, and took out sexual content and references. The story of the play starts when the women gather in the parliament in the absence of their husbands to form a government. They try several tricks on their husbands, so they don’t come to the parliament, such as hiding their socks or underwear. The play ends with the women declaring the formation of the women parliament. Both Aristophanes’ play and Naeem’s adaption criticize the current parliament led by men.
Written mostly in an Iraqi dialect, the play is adapted from Aristophanes’ AssemblyWomen. Naeem added new characters like the First Chef and the Second Chef, who are both comedic and sarcastic. She also changed the characters’ names and some of their motivations, and took out sexual content and references. The story of the play starts when the women gather in the parliament in the absence of their husbands to form a government. They try several tricks on their husbands, so they don’t come to the parliament, such as hiding their socks or underwear. The play ends with the women declaring the formation of the women parliament. Both Aristophanes’ play and Naeem’s adaption criticize the current parliament led by men.
Baghdadi Bath depicts two Iraqi brothers as they struggle to survive in Iraq, both before and during the 2003 US-led invasion and ensuing occupation. The brothers wash and quarrel in the Turkish-style bathhouse that serves as the setting for much of the play. The two are, as it were, mired in filth, corrupted by their engagement as bus drivers with both Saddam’s thugs and American soldiers. They narrate atrocities in turn. The younger, Hamiid, is complicit in transporting political prisoners to their deaths by firing squad under Saddam’s regime and then relaying their corpses to a mass gravesite. Hamiid is confined in a military hospital for a month and refused payment for his services. In the final episode of the play, Majiid suffers at the hands of American soldiers after the two attempt to transport a political candidate from Amman, Jordan to Baghdad. Just after they cross the border back into Iraq, an exploding cigar kills the candidate. Trapped in a battle zone, Majiid buries the remains, but is then forced to unearth them at the command of American soldiers, [who later push him into the grave and cover him with dust. The play ends with Hamiid carrying Majiid to the shower and bathing him.]