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Downloaded from Pubfactory at 09/23/2021 08:23:36PM Via Free Access 186 Les Modernes D’Egypte Chapitre 5 De l’atelier à l’espace public : peindre et sculpter la nation Le Réveil de l’Egypte n’aura aucune signification s’il n’est pas suivi par d’autres monuments qui seront l’expression de la vie nationale. Nous ne pouvons sincèrement nous réjouir de ce monument que s’il sert de prélude à d’autres chefs-d’œuvre qui seront érigés sur toutes les places publiques du Caire. Abbas Mahmoud al-Aqqad 1. Le Réveil de l’Egypte Ce chapitre examine les réalisations des pionniers ayant contribué la construction d’un imaginaire national qui s’inscrit dans le contexte du projet politique et culturel de la nahda. Dès la fin du XIXème siècle, l’idée d’une « nation égyptienne » se définit progressivement en réponse à la domination de l’Empire britannique qui occupe le pays depuis 18821. Les premiers appels à l’indépendance sont lancés par Moustafa Kamel (1874–1908), futur fondateur du Parti national (Hizb al-watan) qui formule l’idée de la souveraineté de la nation égyptienne au sein des milieux universitaires et intellectuels. Cherchant l’appui des ennemis de la Grande-Bretagne, 1 La notion de l’Egypte en tant territoire délimité trouve son origine bien avant la construction des nations modernes et du colonialisme. Gerber souligne l’existence de formulations littéraires telles que ahl-Misr (le peuple d’Egypte) ou al-bilad al-Mis- riyya (le pays ou la terre d’Egypte), dès le XVIème siècle, en particulier au moment où l’Empire ottoman unifie ses provinces. Gerber 2004, p. 251–252. Nadia Radwan - 9783034327046 Downloaded from PubFactory at 09/23/2021 08:23:36PM via free access 186 Les modernes d’Egypte Kamel se tourne vers la France et l’Empire ottoman et reçoit le soutien du khédive Abbas Hilmi II qui voit en lui une arme efficace pour combattre 2 leur ennemi commun : Lord Cromer . Dès 1900, des appels pour mettre fin à l’occupation britannique sont formulés dans le journalal-Liwa’ fondé par Kamel et ouvrent la voie à l’émergence des nationalismes. Bien qu’il décède prématurément à l’âge de trente-quatre ans en 1908, les funérailles de Moustafa Kamel représentent une des premières manifestations popu- laires d’envergure qui se tient dans l’espace public du Caire. La Première Guerre mondiale marquera ensuite le renforcement de la présence britannique en Egypte et, à la suite de la déposition du khédive Abbas Hilmi II, le pays est traité comme une colonie. Dans ce contexte, Saad Zaghloul (1859–1927), contemporain de Kamel, se profile comme un nouveau leader. Issu d’une classe moyenne émergeante de propriétaires terriens qui dominera l’intelligentsia politique jusqu’au Coup d’Etat mili- taire de 1952, Zaghloul entre à l’Université d’al-Azhar en 1871 où il a pour maîtres les chefs de file du réformisme de l’islam (islah), Jamal al-Din al- Afghani et Mohamed Abdouh. Influencé par la pensée de ces derniers, il travaille à la réforme des lois et des institutions lorsqu’il est nommé juge à la Cour d’appel dès 1892, puis ministre de l’Education en 1906 avant d’accéder au poste de ministre de la Justice en 1910. Contrairement aux partisans de Moustafa Kamel, Zaghloul n’envi- sage pas la souveraineté de la nation égyptienne par le biais du soutien à l’Empire ottoman auquel il est fermement opposé, mais à travers des négo- ciations avec l’Empire britannique. Zaghloul forme alors une délégation (wafd )3, le 18 novembre 1918, afin de négocier l’indépendance de l’Egypte auprès du Haut-Commissaire britannique, Sir Reginald Windgate, une requête qui est refusée et qui entraîne sa déportation sur l’île de Malte au mois de mars 1919. Cet événement mène à des soulèvements popu- laires qui aboutiront à la Révolution de 1919 et à la fin du protectorat en 2 Néanmoins, à partir de 1904, le rapprochement entre Abbas Hilmi II et Sir Eldon Gorst, successeur de Lord Cromer, marque une rupture entre le jeune leader et le khédivat. 3 Parmi les membres de la délégation (wafd) qui donnera plus tard son nom au Parti fondé par Zaghloul, on trouve Abdel Aziz Fahmi et Ali Charaoui, époux de la fémi- niste Hoda Charaoui. Nadia Radwan - 9783034327046 Downloaded from PubFactory at 09/23/2021 08:23:36PM via free access De l’atelier à l’espace public 187 février 1922. L’instauration du système monarchique par le couronnement du roi Fouad Ier marque alors le début d’une période de semi-autonomie puisque l’Empire britannique conserve ses intérêts militaires et écono- miques sur l’Egypte et le Soudan. Le Parti Wafd, élu majoritairement au Parlement, domine, quant à lui, la scène politique et Zaghloul est élu Premier ministre au mois de septembre 1923. Bien que Kamil et Zaghloul conçoivent l’accession de l’Egypte à la souveraineté par le biais de moyens différents, ils envisagent tous deux la nation égyptienne en termes de territoire, une idée qui sera alors théorisée par des intellectuels tels qu’Ahmed Loutfi al-Sayed, théoricien du Parti de la Nation (Hizb al-Umma) et premier recteur de l’Université du Caire, ainsi que l’écrivain et politicien Mohamed Hussein Heikal4. A travers leurs écrits, ces derniers véhiculent une image de la nation collective et idéale, qui doit refléter un passé commun à tous les Egyptiens, musulmans et coptes, afin de répondre à l’idée d’unité nationale. En outre, la nation égyptienne est imaginée dans le rapport qu’elle entretient avec l’Europe et le renforcement des liens avec cette dernière, comme le sou- ligne l’écrivain Taha Hussein, dans son essai intitulé L’avenir de la culture égyptienne (Mustaqbal al-thaqafa fi Misr) publié en 19385. Dans cette perspective, deux leitmotifs indissociable se dessinent dans cet imaginaire national : l’Egypte ancienne et le fellah. Ceux-ci seront représentés plastiquement dans le premier monument public sculpté par un Egyptien, Mahmoud Moukhtar. La réalisation de cette œuvre, véritable allégorie de la nahda, sera largement soutenue par les idéologues nationa- listes, en particulier par les membres du Parti Wafd. Le jour de l’inauguration officielle de ce monument intituléRéveil de l’Egypte (Nahdat Misr) en 1928 sur la place de Bab al-Hadid, la presse qua- lifie d’emblée Mahmoud Moukhtar de « premier sculpteur égyptien depuis 6 les pharaons » . Cela est vrai dans la mesure où, comme je l’ai mentionné 4 Au sujet de la formation d’une nouvelle image nationale par les intellectuels égyptiens, voir : Gershoni, Jankovski, 1995, p. 77–95. 5 Hussein 1938. 6 « Haflat izahat al-sitar ‘an timthal Nahdat Misr » [« Cérémonie du dévoilement de la statue du Réveil de l’Egypte »], sans signature, al-Balagh al-usbu‘i, 25 mai 1928, p. 16. Nadia Radwan - 9783034327046 Downloaded from PubFactory at 09/23/2021 08:23:36PM via free access 188 Les modernes d’Egypte dans le premier chapitre de ce livre, les monuments publics construits sous le khédivat étaient l’œuvre d’artistes européens. Toutefois, il est important de souligner qu’il ne s’agit pas du premier monument public « nationaliste » puisqu’une sculpture dédiée Moustafa Kamel le précède. Il est intéressant de s’arrêter un instant sur l’histoire du monument à Kamel, œuvre du sculpteur français Léopold Savine (1861–1934)7, afin de mettre en évidence les ruptures et les continuités de ce dernier avec le monument de Moukhtar. A la mort de Moustafa Kamel survenue le 10 février 1908, ses partisans forment un Comité pour faire appel à une souscription nationale afin de financer l’érection d’une statue à sa mémoire sur une place publique du Caire8. Après avoir obtenu le montant nécessaire9, Mohamed Farid Bey, président du Comité et successeur de Moustafa Kamel à la tête du Parti national, est chargé « de s’entendre avec l’un des plus célèbres sculpteurs 10 d’Europe » pour réaliser la statue . Sur les conseils de Guillaume Laplagne, la commande est confiée à Léopold Savine qui achève la maquette du monu- ment à Paris en 1910. C’est finalement le frère du leader, Ali Fahmi Kamel, qui suit l’exécution du projet et qui parvient, grâce au soutien de Juliette Adam, grande amie de son frère défunt, à faire couler l’œuvre en bronze. 7 Léopold Pierre Antoine Savine est un sculpteur orientaliste diplômé de l’Ecole des Beaux-Arts de Paris où il a pour professeur le sculpteur Jean-Antoine Injalbert. On lui doit plusieurs bustes et des bronzes en pieds de femmes orientales qui s’inscrivent dans la tradition des sculptures ethnographiques de Charles Cordier. 8 Le 16 février 1908, un Comité dirigé par Mohamed Bey Farid se réunit à la direction du journal al-Jarida dirigé par Ahmed Loutfi al-Sayed pour lancer un appel dans la presse. « Les sommes provenant de la souscription populaire seront destinées à l’érection d’un monument à la mémoire de Moustapha Kamel, au Caire, et éventuellement à la fondation d’une Ecole « Moustapha Kamel » qui sera ouverte à tous les étudiants sans distinction de race ou de religion. Le montant de la souscription sera remis au trésorier du Comité afin qu’il le dépose dans une Banque. Le Comité accepte toute somme, si minime soit-elle. Le donateur est libre de fournir son nom ou de conserver l’anonymat. La souscription s’œuvre le 16 avril 1908 et sera close après deux mois. « La statue de Moustapha Kamel », sans signature, L’Egyptienne, février 1940, p. 16–17. 9 « La somme souscrite à cet effet est de LE 3500 environ ». Fakhry 1908, AnE, Fonds Conseil des ministres, 0075-035538.
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