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Published online by Cambridge University Press: 12 November 2025
This essay is part of a larger research project on the intersection of music, animals, and social class dynamics in Egypt. It draws on a fieldwork encounter that I had in Cairo in April 2022 with Salih, a horse-carriage driver, and his horse Ziko (Fig. 1). Together, they operate what is known in Egypt as ḥanṭūr (pl. ḥanāṭīr), a lightweight four-wheeled horse-carriage, which, designed with a front seat for the coachman, one or two double passenger seats in the back, and a foldable leather hood, is often rendered as the Egyptian version of the English Victoria or the Italian Botticelle. Indeed, the ḥanṭūr is widely believed to have first been introduced to Alexandria in the mid-19th century by Italian immigrants, who constituted the city’s second largest European population at that time.
1 Reimer, Michael J., “Colonial Bridgehead: Social and Spatial Change in Alexandria, 1850–1882,” International Journal of Middle East Studies 20, no. 4 (1988): 533 CrossRefGoogle Scholar.
2 For a recent article that explores shaʿbī music with regard to class-motivated sanitization practices, a theme that also runs through this essay, see Sophie Frankford, “Cleaning Up Shaʿbi: Music and Class-Cultural Divides in Cairo,” Ethnography, 26 November 2024, https://doi.org/10.1177/14661381241302530.
3 Grippo, James R., “What’s Not on Egyptian Television and Radio! Locating the ‘Popular’ in Egyptian Shaʿbi,” in Music and Media in the Arab World, ed. Fishkopf, Michael (Cairo: American University in Cairo Press, 2010), 137–62Google Scholar; Puig, Nicolas, “The Sounds of Mahragān: Compositions and Musical Circulations in Egypt,” 2021, https://hal.science/hal-04564121v1/document; Martin Stokes, Music and Citizenship (Oxford, UK: Oxford University Press, 2023), 88–102 Google Scholar; Şahin, Christine, Core Connections: Cairo Belly Dance in the Revolution’s Aftermath (Oxford, UK: Oxford University Press, 2024), ch. 1 CrossRefGoogle Scholar.
4 Raulff, Ulrich, Farewell to the Horse: The Final Century of Our Relationship (London: Penguin Books, 2018), 11 Google Scholar.
5 Fahmy, Ziad, Street Sounds: Listening to Everyday Life in Modern Egypt (Stanford, CA: Stanford University Press, 2020), 93–94 CrossRefGoogle Scholar.
6 Abu-Lughod, Janet, Cairo: 1001 Years of the City Victorious (Princeton, NJ: Princeton University Press, [1971] 2018), 98 CrossRefGoogle Scholar.
7 al-Iskandariyya, Maktabat, Sayyid Darwish: Mawsuʿat Iʿlam al-Musiqa al-ʿArabiyya, vol. 1 (Cairo: Dar al-Shuruq, 2003), 60 Google Scholar. I thank Ziad Fahmy for pointing out this reference to me.
8 For a comprehensive list of plays and songs composed by Sayyid Darwish between 1918 and 1919, see Fahmy, Ziad, Ordinary Egyptians: Creating the Modern Nation through Popular Culture (Stanford, CA: Stanford University Press, 2011)CrossRefGoogle Scholar, Appendix B.
9 The song was recorded, among others, by Sayyid Darwish’s son and grandson, as well as Shaykh Imam.
10 For a detailed analysis of these strikes and their historical background, see Chalcraft, John T., The Striking Cabbies of Cairo and Other Stories: Crafts and Guilds in Egypt, 1863–1914 (Albany, NY: State University of New York Press, 2005), esp. ch. 5Google Scholar.
11 Fahmy, Street Sounds, 95.
12 Ibid., 94.
13 The same is true for numerous other “horse-beat songs,” from Muhammad ʿAbd al-Wahhab’s “Igri” (1940); Layla Murad’s “Itmakhtari ya Khayl” (1949); Layla Nazmi’s “al-Hantur” (1974); a 1985 rendition of “al-ʿArbagi” by Sayyid Darwish’s grandson, Iman al-Bahar Darwish; to “Arkab al-Hantur” (2006).
14 See Gordon, Joel, “Class-Crossed Lovers: Popular Film and Social Change in Nasser’s New Egypt,” Quarterly Review of Film and Video 18, no. 4 (2001): 385–96Google Scholar; and Shafik, Viola, Popular Egyptian Cinema: Gender, Class, and Nation (Cairo: American University in Cairo Press, 2007), 137 CrossRefGoogle Scholar.
15 For more on the consumerist confluence of modern love, leisure, and authenticity, see Illouz, Eva, Consuming the Romantic Utopia: Love and the Cultural Contradictions of Capitalism (Berkley, CA: University of California Press, 1997)CrossRefGoogle Scholar.
16 Armbrust, Walter, “New Cinema, Commercial Cinema, and the Modernist Tradition in Egypt,” Alif: Journal of Comparative Poetics 15 (1995): 108 Google Scholar.
17 Indeed, more than with Cairo, the ḥanṭūr is traditionally associated with Luxor, a town that is still home to one of the largest numbers of carriage drivers in Egypt. The ḥanṭūr features prominently in tourist advertisements and state festivities, such as Luxor’s 2021 opening ceremony of the Avenue of Sphinxes; in 2017, the town reportedly even introduced an Uber-like ḥanṭūr app.
18 The figure of the downtrodden carriage driver grappling with the effects of rapid urbanization also appears in other films from the broader region during this period. One example is the Turkish film Umut (Hope, dir. Yilmiz Güney, 1970), which tells the story of Cabbar, a poor buggy driver and rural migrant in southern Turkey’s Adana whose horse is killed by a motorist; see Gordon, Joel, “Three Tales of Obsession: Crosscutting Boundaries in Middle Eastern Film,” History Compass 14, no. 2 (2016): 49–58 CrossRefGoogle Scholar.