Mshahdt Fylm Halfaouine Boy Of The Terraces 1990 Mtrjm Site

The Gaze, the Threshold, and the Revolution: Negotiating Masculinity and Space in Férid Boughedir’s Halfaouine: Boy of the Terraces (1990)

The titular terraces ( sath ) are the film’s most original contribution to spatial theory in cinema. Neither fully public nor private, the rooftops allow Noura to peep through grilles at women bathing—a classic Moorish cinematic trope. However, this paper reads the terrace as a meta-cinematic apparatus. Noura becomes a director of sorts, framing shots of forbidden life. The climactic moment when he attempts to descend from the terrace into the female courtyard (to touch the naked bride) results in a literal fall. We argue this fall allegorizes the failure of the post-independence generation: they desire the modernity (the visible woman) but lack the architecture (social structures) to access it without destroying the traditional home. mshahdt fylm Halfaouine Boy of the Terraces 1990 mtrjm

This paper examines Férid Boughedir’s Halfaouine: Boy of the Terraces (1990) as a seminal work of post-independence Tunisian cinema that eschews overt political allegory in favor of an intimate, ethnographic exploration of male adolescence. Through the spatial dialectic of the public street, the female-dominated bathhouse, and the forbidden rooftop terraces, the film charts protagonist Noura’s transition from childhood to adult masculinity. We argue that Boughedir uses the boy’s voyeuristic gaze not merely as a coming-of-age trope, but as a complex metaphor for Tunisia’s own precarious negotiation between traditional Arabo-Islamic privacy, French colonial architectural legacies, and a burgeoning, post-revolutionary national identity. The Gaze, the Threshold, and the Revolution: Negotiating

The alleyways of Halfaouine constitute a performative arena where young Noura fails spectacularly. The paper analyzes the circumcision scene and the subsequent “test of pain” as rituals of failed interpellation. Unlike the confident Rashid of Egyptian neo-realism, Noura is clumsy, weepy, and attracted to the erotic baraka (blessing/energy) of female singers. The street’s code—loud, aggressive, homosocial—alienates him. Boughedir thus critiques Bourguiba’s modernist project of “liberating” women while hardening men; Noura’s discomfort suggests that Tunisian masculinity remains a schizophrenic construct. Noura becomes a director of sorts, framing shots

Analyzing the film’s use of diegetic sound—the muezzin’s call overlapping with neighborhood gossip, the derbouka drums signaling weddings, the whisper networks of women—this section posits that Halfaouine is a film about listening more than seeing. Noura’s crisis is auditory: he cannot unhear the adult secrets transmitted across the terrace walls. The paper concludes that Boughedir equates social modernity not with new buildings, but with a new tolerance for acoustic transgression.

[Your Name] Course/Journal: Postcolonial Cinema & the Maghreb

Unlike the overtly political cinema of Mohammed Lakhdar-Hamina (Algeria) or the melancholic exile of Nabil Ayouch (Morocco), Halfaouine roots its decolonial discourse in the micro-geography of a Tunis working-class neighborhood. Released just three years after the 1987 “Change of Power” (when Ben Ali ousted Bourguiba), the film consciously retreats from state-sponsored nationalism to reclaim the sensory, haptic realities of pre-revolutionary daily life. This paper explores how the film’s three distinct spatial regimes—the street (male/public), the hammam (female/wet/private), and the terrace (liminal/overhead)—construct and deconstruct patriarchal masculinity.