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Yousry Nasrallah

Yousry Nasrallah

Directing

Biography

Yousry was born in Cairo in 1952 to a Coptic family. He studied economics at Cairo University before studying cinema at the Higher Institute for Cinema in Cairo in 1973. Initially, Yousry worked as a cinema critic for a Lebanese paper named al-Safeer and as a director’s assistant in Beirut. He also worked as a director’s assistant with Youssif Chahine on the film projects “Wada’an Bonaparte” and “Hadoutta Masriyah” (1981). Furthermore, Yousry also worked with Folker Shlondorf on “al-Muzayyaf” and with ‘Umar Amiraly on the documentary title “Massaib Qoum”. Next, he participated in writing the screenplay for “Iskandiriyah Kaman wa Kaman” (1989) with Youssif Chahine and worked with him again in directing “al-Qahira Menawara bi Ahlaha” Yousry directed his first feature-length film in 1990, the work titled “Sariqat Sayfiah”, his second feature-length direction work was “Mercedes” (1993). Thereafter he directed “Sibbyan wa Banat” (Boys and Girls) in 1995 and “al-Madeena” (The City) in 1999. One of his best-recognized works “Bab al-Shams” (Gateway of the Sun) came about in 2004 and his last work was in 2008’s “Geneinat al-Asmak” . Yousry has offered audiences a unique view through his works and has tried to use his films to portray clearly the mindset of Egyptian society and its psychological constituents. His first feature-length work “Sariqat Sayfiah” (Summer Thefts) was perhaps influenced by his own life story as it relates to the life of his wealthy Coptic feudal family and the farmers.

Known For

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In the mid-1990s, what did young Egyptians think of wearing the hijab? And of love? Where would their future lie, in their village or in Cairo? Yousry Nasrallah, one of the biggest names in Arab cinema, shows the diversity of their answers, from both male and female perspectives. The central figure is Bassem Samra, a 24-year-old teacher and aspiring actor in a film by Youssef Chahine. He holds lively conversations with friends, family and colleagues about their lives, with topics ranging from family pressure to get married to the complexities of dating in Arab society. The hijab turns out to mean something different to each of them—a means to be able to walk down the street undisturbed, an expression of faith. These relaxed, introspective discussions paint a varied picture of society that undermines many Western prejudices. What ultimately matters for these young people is to find their way in a world in which men and women receive mixed messages.

On Boys, Girls and the Veil

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