sábado, 27 de outubro de 2012



http://www.alquds.co.uk/index.asp?fname=data\2012\10\10-25\25z999.htm

Porto Alegre se prepara para receber Fórum Social Mundial Palestina Livre em novembro



 
Karol Assunção
Jornalista da Adital
Adital
Entre os dias 28 de novembro e 1° de dezembro, a cidade de Porto Alegre, capital do Rio Grande do Sul, no Brasil, sediará o Fórum Social Mundial Palestina Livre. O evento reunirá ativistas e organizações sociais de várias partes do mundo para trocar experiências e prestar solidariedade ao povo palestino na luta por liberdade e justiça.
As atividades do Fórum terão como base cinco eixos temáticos: autodeterminação e direito de retorno; direitos humanos, direito internacional e julgamento de criminosos de guerra; estratégias de luta e solidariedade – boicote, desinvestimento e sanções (BDS) contra Israel como um exemplo; por um mundo sem muros, bloqueios, discriminação racista e patriarcado; e resistência popular palestina e apoio dos movimentos sociais.
A programação contempla conferências, atividades autogestionadas, apresentações culturais e mobilizações em solidariedade à Palestina. Destaque para uma marcha prevista para ocorrer às 17h do dia 29 de novembro em Porto Alegre em apoio à causa palestina. Segundo informações do sítio eletrônico do Fórum, o evento recebeu a inscrição de 158 atividades autogestionadas, sendo 29 artísticas.
OFórum Social Mundial Palestina Livre tem ainda o objetivo de ir além das discussões e traçar estratégias e ações a fim de assegurar a autodeterminação da Palestina, a criação de um Estado Palestino, e a garantia dos direitos humanos e do direito internacional.
"Os povos do mundo se reunirão para discutir novas visões e ações efetivas para contribuir com a justiça e a paz na região. A participação nesse Fórum deve reforçar estruturalmente a solidariedade com a Palestina; promover ações para implementar os direitos legítimos dos palestinos e tornar Israel e seus aliados imputáveis pela lei internacional”, destaca documento de convocatória para o Fórum.
A realização da atividade no Brasil mostra a solidariedade do país para com o povo palestino. Além disso, tem uma referência simbólica, já que foi onde aconteceu o primeiro Fórum Social Mundial, em 2001. Outra questão, segundo a organização do Fórum, é que justamente no dia 29 de novembro completará 65 anos da partilha da Palestina, ocorrida em uma sessão da Assembleia Geral das Nações Unidas (ONU) presidida pelo Brasil. O Fórum será a oportunidade de o Brasil e outros países mostrarem solidariedade ao povo palestino e debater outras estratégias de justiça e paz na região.
De acordo com Documento de Referência do Fórum, o povo palestino só conseguirá exercer o direito à autodeterminação quando Israel: desocupar e descolonizar as terras árabes ocupadas em 1967 e destruir o muro do apartheid, acabar com o regime de apartheid e reconhecer o direito de igualdade de cidadãos palestinos em Israel, e reconhecer o direito dos refugiados palestinos de retorno às casas de onde foram expropriados.
Para mais informações, acesse: http://www.wsfpalestine.net/



يرجى التعميم ..
حضرة "وزير الدفاع" المحترم،
الموضوع: رفض المثول للتجنيد الإجباري
For the attention of the Israeli “Defense” Minister
Subject: Refusal to perform Military Service



.
أنا الموقع أدناه عمر زهرالدين محمد سعد من قرية المغار- الجليل .
استلمت أمراً بالمثول في مكاتب التجنيد يوم 2012/10/31 لإجراء الفحوصات حسب قانون التجنيد الإجباري المفروض على الطائفة الدرزية، وعليه أُوضِّح النقاط التالية:
أرفض المثول لإجراء الفحوصات لمعارضتي لقانون التجنيد المفروض على طائفتي الدرزية.
أرفض لأني رجل سلام وأكره العنف وكل أشكاله، وأعتقد بأن المؤسسة العسكرية هي قمة العنف الجسدي والنفسي، ومنذ استلامي لطلب المثول لإجراء الفحوصات تغيَّرتْ حياتي، ازدادت عصبيتي وتَشتُّت تفكيري، تذكّرتُ آلاف الصور القاسية، ولم أتخيَّل نفسي مرتديا الملابس العسكرية ومشاركا في قمع شعبي الفلسطيني ومحاربة اخواني العرب.
أعارض التجنيد للجيش الإسرائيلي ولأي جيش آخر لأسباب ضميرية وقومية.
أكره الظلم وأعارض الإحتلال، أكره التعصب وتقييد الحريات.
أكره مَن يعتقل الأطفال والشيوخ والنساء.
أنا موسيقي أعزف على آلة "الفيولا"، عزفت في عدة أماكن، لديّ أصدقاء موسيقيون من رام الله، أريحا، القدس، الخليل، نابلس، جنين، شفاعمرو، عيلبون، روما، أثينا، عمان، بيروت، دمشق، أوسلو، وجميعنا نعزف للحرية، للإنسانية وللسلام، سلاحنا الموسيقى ولن يكون لنا سلاح آخر.
أنا من طائفة ظُلمت بقانون ظالم، فكيف يمكن أن نحارب أقرباءنا في فلسطين، سوريا، الأردن ولبنان؟ كيف يمكن أن أحمل السلاح ضد إخوتي وأبناء شعبي في فلسطين؟ كيف يمكن أن أكون جنديا يعمل على حاجز قلنديا او أي حاجز احتلاليّ آخر وأنا مَن جرّب ظلم الحواجز؟
كيف أمنع إبن رام الله من زيارة القدس مدينته؟ كيف أحرس جدار الفصل العنصري؟
كيف أكون سجَّانا لأبناء شعبي وانا أعرف أنّ غالبية المسجونين هم أسرى وطلاب حق وحرية؟
أنا أعزف للفرح، للحرية، للسلام العادل القائم على وقف الإستيطان وخروج المحتل من فلسطين وإقامة الدولة الفلسطينية المستقلة وعاصمتها القدس، وإطلاق سراح جميع الأسرى في السجون وعودة اللاجئين المهجّرين الى ديارهم.
لقد خَدَم العديد من شبابنا ضمن قانون التجنيد الإجباري فعلى ماذا حصلنا؟ تمييز في جميع المجالات، قرانا أفقر القرى، صودرت أراضينا، لا يوجد خرائط هيكلية، لا يوجد مناطق صناعية.
نسبة خرِّيجي الجامعات من قرانا من أدنى النسب في المنطقة، نسبة البطالة في قرانا من أعلى النسب.
لقد أَبْعَدَنا هذا القانون عن امتدادنا العربي .
هذه السنة سأُكمِل تعليمي الثانوي، وأطمح بتكملة تعليمي الجامعي.
أنا متأكد أنكم ستحاولون ثَنْيِي عن طموحي الانساني، لكنني أعلنها بأعلى صوتي: أنا عمر زهرالدين محمد سعد لن أكون وقوداً لنارِ حربِكم، ولن أكون جنديا في جيشكم ...
التوقيع : عمر سعد

For the attention of the Israeli “Defense” Minister
Subject: Refusal to perform Military Service
I, the undersigned, Omar Zahrdine Mohammed Sa’d from Al-Maghar, Al Jaleel, have received an official notice requiring me to report to any of the conscription centers on October 31st 2012, for physical examination. According to the Defense Service Law, enlistment is mandatory for my sect, The Druze, but I would like to state the following:
-My life has dramatically changed since I received the draft notice. I became very nervous and my thoughts were confused. I remembered millions of horrible images. I can never picture myself wearing military uniform, assisting in suppressing my Palestinian people, and fighting my Arab brothers. I am a man of peace and I resent all types of violence. I believe that the military institution embodies and only practices extreme physical violence and mental abuse.
-I oppose the concept of conscription for national and humanitarian reasons.
-I hate injustice, and oppose the occupation. I resent fanaticism and the curtailment of freedoms.
-I despise those who arrest children, women and old people.
-I am a musician. I practice the Viola and I have performed in many different countries. I have musician friends from Ramallah, Jericho, Jerusalem, Hebron, Nablus, Jenin, Shafa Amer, Aylaboun, Rome, Athens, Amman, Beirut, Damascus and Oslo; and we all play the music of freedom, humanity and peace. My weapon is my music, and I shall have no other.
-I belong to a sect that was discriminated against by a discriminatory law. How can we fight our families in Palestine, Syria, Jordan and Lebanon? How can I raise a weapon against my own people? How can I be a soldier at Qalandia Checkpoint or any other checkpoint, as I have suffered continuously at the same checkpoints! How can I stop people of Ramallah from visiting their city, Jerusalem? How can I guard the Apartheid Wall? How can I be the jailer of my own people! I, who know that most of the prisoners are imprisoned only for demanding freedom and justice!
-I play the music of joy, freedom, just and durable peace; I play music against colonization and the occupation of Palestine; in aspiration of an independent Palestinian State with Jerusalem as its capital, and for the release of all Palestinian prisoners, and the return of Palestinian refugees to their homeland.
-Many men of my sect have obeyed the enlistment law, and what has changed? More discrimination in all aspects of our life. Our villages are the poorest. Our lands are always threatened and appropriated. Our villages posses the lowest amount of degree holders in the region, and the highest unemployment rate.
-The enlistment law has cut us off from our Arab roots.
-I will graduate high school this year and hopefully be able to pursue my higher education later. I am certain that you will try to stop me from following my dreams, but I scream at the top of my lungs:
” I, Omar Zahrdine Mohammed Sa’d, will not be the fuel for your flaming war, and I will not be a pawn in your army

domingo, 21 de outubro de 2012


EU SOU A LUZ DO MUNDO;
QUEM ME SEGUE NÃO ANDARÁ EM TREVAS, MAS TERÁ A LUZ DA VIDA,

(João8:12)

sábado, 6 de outubro de 2012





2012  LE CINEMA ALGERIEN



A l'occasion du cinquantenaire de l'indépendance de l'Algérie, le Festival du Film Arabe de Fameck consacrera une place importante à la production cinematographique algérienne et remerci donc l'Algérie pour sa participation à ce Festival.

Les cinéphiles pourront découvrir ou redécouvrir les films cultes qui ont marqué le cinema algérien. La programmation 2012 présentera 50 ans de création dans la République d'Algérie.

Nous présenterons des noms qui ont marqué à travers leurs signatures, l'histoire cinématographique algérienne mais également des jeunes réalisateurs qui apportent un regard nouveau sur la création.



CARTE BLANCHE A MALEK BENSMAIL


Rencontre avec un cinéaste atypique et engagé, qui mène une refléxion passionnante depuis des années sur l'Algérie mais aussi la dualité des rapports Nord-Sud et l'opposition modernité/tradition.

On lui doit ainsi de nombreux documentaires Algérie(s), Algerian TV show, Culture Pub Algérie, Décibled ou encore Territoire (s), Aliénations, des vacances malgré tout et la Chine est encore loin, autant de films qui explorent l'identité et l'appartenance à un pays.

Il sera présent pour présenter ses films et échanger avec le public.
Les réalisateurs qui seront présents pour cette nouvelle édition: Fatima Sissani, Karim Traidia, Mounia Meddour, Mohamed Nadif, Mohcine Besri, Az larabe Alaoui, et bien d'autres ...



http://cinemarabe.org/

domingo, 30 de setembro de 2012

Ahmed Ramzy dies at 82




Ramzy, who came to prominence in the 1950s, was known for playing womanizers and playboys in his film roles



quinta-feira, 20 de setembro de 2012


Ibrahim Saif
Senior Associate
Middle East Center


Ibrahim Saif is a resident scholar at the Carnegie Middle East Center. An economist specializing in the political economy of the Middle East, his research focuses on economies in transition, international trade with an emphasis on Jordan and the Middle East, institutional governance, and labor-market economics.

In addition to his work at Carnegie, Saif serves as a consultant to numerous international organizations, including the World Bank, the International Monetary Fund, and the International Labor Organization. He is also a fellow with the Economic Research Forum and a member of the Global Development Network.

Prior to joining Carnegie, Saif was the director of the Center for Strategic Studies at the University of Jordan and, until recently, served as the secretary general of the Economic and Social Council in Jordan. His recent projects have focused on the political economy of the Euro–Med Association agreement and the oil boom in the Gulf Cooperation Council countries. In addition, Saif has taught at both the University of London and Yale University, where he led courses on the economies of the Middle East.

Saif is the editor of the book, Jordanian Economy in a Changing Environment, and co-authored a chapter (with Nesreen Barakat) in the book Market Dynamics and Productivity in Developing Countries: Economic Reforms in the Middle East and North Africa. He has also been published in numerous journals, including Middle East Law and Governance Journal and the Journal of Middle Eastern Geopolitics.


Education

M.Sc. and Ph.D., in economics, University of London

Languages

 Arabic; English








Program in Arabic Language

The Program in Arabic Language (PAL), the Arabic language department within the YCMES, was the first private institution in Yemen dedicated exclusively to teaching Arabic as a foreign language. Our students have the opportunity to learn Arabic in a much more effective, stimulating setting. The PAL has served the needs of international students, researchers, and the resident expatriate community since 1989.

The YCMES’ Arabic Language Learning Program is open to international students of all ability levels, with program lengths from five weeks to a full calendar year. If you are interested in learning more about the Program in Arabic Languages academic schedule or prices; or if you just want an application, please visit the PAL admissions page.

For students who are local to Sana'a (on work visas or residency permits) we have special rates and arrangements, please visit the PAL admissions page or email pal@ymces.org.




quarta-feira, 19 de setembro de 2012



JERUSALEM PEACEMAKERS







A call for tolerance and understanding






A call for tolerance and understanding

By Sami al-Nwaisir

 Wednesday, 19 September 2012


The recent reaction of Muslim protesters to the Internet film mocking the Prophet Muhammad (peace be upon him) is, to many Muslims, as legitimate as American’s reaction to the terrorist acts of Sept.11, 2001.

Many in the West view the protests as a disproportionate response to an unfortunate exercise of free speech, whereas Muslims view it as just another example of daily discrimination and humiliation toward Muslims and Arabs across the world but mainly in the United States.

Although anti-discrimination laws exist to protect persons of different religions and national origins, these laws often conflict with freedom of speech in America. Many times, these laws are not enforced unless the hateful speech constitutes a “clear and present danger” to public security.

One simply can cruise the Internet to see many examples of hateful and disrespectful speech against all ethnic groups. Even for black Americans, Martin Luther King’s “I Have A Dream” speech calling for tolerance has not been realized in the 50 years since he uttered his famous words on the steps of the Lincoln Memorial in Washington, D.C. Seeking to achieve this dream of tolerance and understanding among all peoples remains unfulfilled, but all of us must work toward the goal.

We need more closely to examine this issue of protesters and embassy attacks, as these are symptoms of a clear pattern in the American media to discriminate against Muslims by highlighting radical groups that spew hatred against Islam. Simply reporting the activities of these radical hate groups is not enough; the media must condemn their activities in the strongest terms.

I don’t think this issue will be solved completely, as President Obama wisely is trying to do, by just bringing people to the United States to stand trial for murdering the American ambassador to Libya and three other Americans. We still have no idea what prompted the attack on the American consulate in Benghazi, but if it was stimulated by the Internet video against the Prophet (peace be upon him), then the cause must be eradicated, not just the result.

As every reasonable person knows, it is against Islam and the teaching of Prophet Muhammad (PBUH) to intimidate or kill anyone. Islam is a peaceful religion, and violent protests are inconsistent with its teachings. Using a video as an excuse to destroy property and harm people is simply wrong. We need to have tolerance, respect for each other, and above all respect for everyone, especially those who are different from us in religion, race, or culture. This foolish and offensive action by the maker of the Internet video and the subsequent reaction by the protesters require us to promote the basic issue of human equality and justice with appropriate action taken against all who have exploited this tragic situation.

We are all guilty if we ignore hate and discrimination, because it will simply get worse and more explosive in the future. Today more than ever, our world urgently needs stability, ethics, tolerance and peace. Prophet Muhammad (PBUH) taught the followers to be an example of love, not revenge. (The word revenge is one of Allah’s 99 names so no one should try to have it). The story is told of when the Prophet used to walk daily in a city where a Jewish person repeatedly dumped garbage on him. In spite of this insult, he didn’t do anything to retaliate. One day the Jewish person didn’t do his daily habit of dumping, so the Prophet asked about him and was told that the Jew was sick in bed. Instead of rejoicing for the Jew’s misfortune, the Prophet went and visited him and prayed for his recovery and a healthy life. This is an example of tolerance and forgiveness we all should emulate, and we must stand up to condemn all forms of discrimination against whoever is attacked.

Although it is true that Arabs have been singled out unfairly for scrutiny when traveling abroad, there is no question that Muslims should be treated with the same respect as members of other religious groups, especially when Muslims number more than 1.5 billion in comparison with around 16 million Jews worldwide. Recent events such as the burning of the copies of the Holy Qu’ran in Florida and the Danish cartoons mocking the Prophet (PBUH) are more than simply troublesome. They require condemnation, but not by violence against persons and property. This is not a freedom of speech issue at all. When such events occur, they cause dangerous consequences that must be addressed with tolerance and forgiveness.

Current anti-discrimination laws must be better enforced so that those who spread their hateful lies will be brought to justice and held to account for violating basic human rights. Let us hope we can move past these protests in the streets and push for more legal protections for all those who are the victims of these hateful films and media broadcasts.


(The writer is a columnist at the Saudi-based Arab News, where this article was published on Sept. 19, 2012)

domingo, 9 de setembro de 2012

A Story of How Muslims Rescued Jews During the Holocaust 

http://www.youtube.com/watch?v=m-pDXW0x4KY

_____________________________________________________________________________

“Les Hommes Libres” (“Free Men”)


Heroic Tale of Holocaust, With a Twist

Pyramide Productions
 
In “Les Hommes Libres” (“Free Men”), a new wartime French film based on true stories, Tahar Rahim, seated, is a black-market operator and Michael Lonsdale portrays the rector of the Grand Mosque of Paris. 

By ELAINE SCIOLINO
 
Published: October 3, 2011 


PARIS — The stories of the Holocaust have been documented, distorted, clarified and filtered through memory. Yet new stories keep coming, occasionally altering the grand, incomplete mosaic of Holocaust history. 

 
 
Martin Bureau/Agence France-Presse — Getty Images
 
The film's director, Ismaël Ferroukhi. 


One of them, dramatized in a French film released here last week, focuses on an unlikely savior of Jews during the Nazi occupation of France: the rector of a Paris mosque. 

Muslims, it seems, rescued Jews from the Nazis. 

“Les Hommes Libres” (“Free Men”) is a tale of courage not found in French textbooks. According to the story, Si Kaddour Benghabrit, the founder and rector of the Grand Mosque of Paris, provided refuge and certificates of Muslim identity to a small number of Jews to allow them to evade arrest and deportation. 

It was simpler than it sounds. In the early 1940s France was home to a large population of North Africans, including thousands of Sephardic Jews. The Jews spoke Arabic and shared many of the same traditions and everyday habits as the Arabs. Neither Muslims nor Jews ate pork. Both Muslim and Jewish men were circumcised. Muslim and Jewish names were often similar. 

The mosque, a tiled, walled fortress the size of a city block on the Left Bank, served as a place to pray, certainly, but also as an oasis of calm where visitors were fed and clothed and could bathe, and where they could talk freely and rest in the garden. 

It was possible for a Jew to pass. 

“This film is an event,” said Benjamin Stora, France’s pre-eminent historian on North Africa and a consultant on the film. “Much has been written about Muslim collaboration with the Nazis. But it has not been widely known that Muslims helped Jews. There are still stories to be told, to be written.” 

The film, directed by Ismaël Ferroukhi, is described as fiction inspired by real events and built around the stories of two real-life figures (along with a made-up black marketeer). The veteran French actor Michael Lonsdale plays Benghabrit, an Algerian-born religious leader and a clever political maneuverer who gave tours of the mosque to German officers and their wives even as he apparently used it to help Jews. 

Mahmoud Shalaby, a Palestinian actor living in Israel, plays Salim — originally Simon — Hilali, who was Paris’s most popular Arabic-language singer, a Jew who survived the Holocaust by posing as a Muslim. (To make the assumed identity credible, Benghabrit had the name of Hilali’s grandfather engraved on a tombstone in the Muslim cemetery in the Paris suburb of Bobigny, according to French obituaries about the singer. In one tense scene in the film a German soldier intent on proving that Hilali is a Jew, takes him to the cemetery to identify it.) 

The historical record remains incomplete, because documentation is sketchy. Help was provided to Jews on an ad hoc basis and was not part of any organized movement by the mosque. The number of Jews who benefited is not known. The most graphic account, never corroborated, was given by Albert Assouline, a North African Jew who escaped from a German prison camp. He claimed that more than 1,700 resistance fighters — including Jews but also a lesser number of Muslims and Christians — found refuge in the mosque’s underground caverns, and that the rector provided many Jews with certificates of Muslim identity. 

In his 2006 book, “Among the Righteous,” Robert Satloff, director of the Washington Institute for Near East Policy, uncovered stories of Arabs who saved Jews during the Holocaust, and included a chapter on the Grand Mosque. Dalil Boubakeur, the current rector, confirmed to him that some Jews — up to 100 perhaps — were given Muslim identity papers by the mosque, without specifying a number. Mr. Boubakeur said individual Muslims brought Jews they knew to the mosque for help, and the chief imam, not Benghabrit, was the man responsible. 

Mr. Boubakeur showed Mr. Satloff a copy of a typewritten 1940 Foreign Ministry document from the French Archives. It stated that the occupation authorities suspected mosque personnel of delivering false Muslim identity papers to Jews. “The imam was summoned, in a threatening manner, to put an end to all such practices,” the document said. 

Mr. Satloff said in a telephone interview: “One has to separate the myth from the fact. The number of Jews protected by the mosque was probably in the dozens, not the hundreds. But it is a story that carries a powerful political message and deserves to be told.” 

A 1991 television documentary “Une Résistance Oubliée: La Mosquée de Paris” (“A Forgotten Resistance: The Mosque of Paris”) by Derri Berkani , and a children’s book “The Grand Mosque of Paris: A Story of How Muslims Saved Jews During the Holocaust,” published in 2007, also explore the events. 

The latest film was made in an empty palace in Morocco, with the support of the Moroccan government. The Paris mosque refused to grant permission for any filming. “We’re a place of worship,” Mr. Boubakeur said in an interview. “There are prayers five times a day. Shooting a film would have been disruptive.” 

Benghabrit fell out of favor with fellow Muslims because he opposed Algerian independence and stayed loyal to France’s occupation of his native country. He died in 1954. 

In doing research for the film, Mr. Ferroukhi and even Mr. Stora learned new stories. At one screening a woman asked him why the film did not mention the Ashkenazi Jews of Eastern European origin who had been saved by the mosque. Mr. Stora said he explained that the mosque didn’t intervene on behalf of Ashkenazi Jews, who did not speak Arabic or know Arab culture. 

“She told me: ‘That’s not true. My mother was protected and saved by a certificate from the mosque,’ ” Mr. Stora said. 

On Wednesday, the day of the film’s release here, hundreds of students from three racially and ethnically mixed Paris-area high schools were invited to a special screening and question-and-answer session with Mr. Ferroukhi and some of his actors. 

Some asked banal questions. Where did you find the old cars? (From an antique car rental agency.) Others reacted with curiosity and disbelief, wanting to know how much of the film was based on fact, and how it could have been possible that Jews mingled easily with Muslims. Some were stunned to hear that the Nazis persecuted only the Jews, and left the Muslims alone. 

Reviews here were mixed on the film, which is to be released in the Netherlands, Switzerland and Belgium. (American rights have been sold as well.) The daily Le Figaro said it “reconstitutes an atmosphere and a period marvelously.” The weekly L’Express called it “ideal for a school outing, less for an evening at the movies.” 

Mr. Ferroukhi does not care. He said he was lobbying the Culture and Education Ministries to get the film shown in schools. “It pays homage to the people of our history who have been invisible,” he said. “It shows another reality, that Muslims and Jews existed in peace. We have to remember that — with pride.” 




sábado, 8 de setembro de 2012

Talking Arabic, feeling Turkish




Talking Arabic, feeling Turkish

A recent visit to Turkey took Reda Hilal, Al-Ahram's senior political correspondent, first to the disputed Iskenderun or Hatay region claimed by both Turkey and Syria. He reports here on how he found that most residents of Iskenderun identify themselves as Arabs, yet their loyalty is to Ankara. Subsequently, he travelled to Turkish Kurdistan, where he witnessed the deteriorating living conditions of millions of Kurds and visited the remains of several villages burned and forcibly evacuated by the heavy-handed Turkish army

A Turkish crowd lifting a huge portrait of modern Turkey's founder, Kamal Ataturk, during a recent rally in Ankara (photo AFP)

Al-Ahram correspondent Reda Hilal during his visit to the disputed Iskenderun region
--------------------------------------------------------------------------------

When I arrived in the city of Iskenderun, coming from Adana, the Syrian Arab characteristics of the region were immediately apparent. Iskenderun is the second city of the disputed region known as Iskenderun to the Syrians and Hatay to the Turks, after the capital Antakya. The region as a whole, in heritage, culture, and language, remains more Arab in nature than Turkish. In the streets and markets, Arabic is the primary spoken language.

The Arab character of the region dates back to the 7th century AD when the Arabs occupied it for the first time following the time of the fall of the Byzantine Empire. However, with the fall of the Ottoman Empire after World War I, in 1921 France, with the approval of the League of Nations, was given a mandate over all of Syria. Turkey agreed to allow France to control the Iskenderun region, as being part of Syria.

Following the Lausanne Agreement of 1936, in which the borders of modern Turkey were defined, Turkey agreed to give up all claim to the areas south of its borders, among them the Iskenderun region. However, the French soon suggested granting Syria total independence, and when the country was divided into nine governorates later the same year, the Iskenderun region became one of them. This led Ankara to protest and declare that the region fell under its sovereignty. The dispute was taken to the League of Nations in 1937, which ruled that the region's special status should be lifted and that henceforward its internal affairs should be under Syrian jurisdiction. Both Turkey and France appeared to agree to this outcome.

France, however, then went on to help set the scene for Turkey's army to invade and occupy the region on 5 and 6 July 1938. In light of this development, France and Turkey signed an agreement on 27 July 1939, granting the people of the region the right to Turkish nationality. In this way, Turkey managed to secure the region as part of its territory. The reason this surprising move was to be found in Europe: on the eve of World War II, France wished to make allies against Germany. This move also accorded with France's historical interests in the region, as became even more apparent in the late '30s. France was well aware of Turkey's importance as an ally, given its geographical location and its control over several strategic sea straits.

The city of Iskenderun was established by Iskender the Great after he defeated the Persian King Darius at the battle of Asseus in 333BC, with the aim of creating a trading zone. Under Arab rule, it was transformed into a port, and under the Ottomans sat astride a major trading route leading to Aleppo, the Arabian Peninsula and Persia. It is still today a functioning commercial port and a major point of contact between Turkish and Arab merchants, as well as an important industrial city and military base.

At Inono Square, site of the city's main bus station, I asked whether any Arabic newspapers are published in the region of Iskenderun. The answer was no. I also asked how it came to be that the primary language in the region was Arabic, when the schools taught only in Turkish? The answer was that the Arabs speak Arabic at home, and not Turkish. They also speak Arabic when dealing with people in the markets and on the streets -- unless they are talking to Turks.

On the road leading south-east of the city through the mountains, I stopped at the town of Belin, which has been known since Roman times as "the Gateway of Syria". From there I travelled on another 25 kilometres until I reached Antakya, the capital of the Iskenderun or Hatay region. In spite of its name, which comes from the Latin "Antioch", Antakya is distinctively Arab in appearance, as if totally removed from its Turkish surroundings.

As soon as you alight at the bus station in Antakya, you can clearly see the Al-A'si River which flows down from Syria and cuts right through the city. A few steps away lies the Rana Kubru, a bridge over the Al-A'si River which can be dated back to the 3rd century AD.

Across the river, on the opposite bank, lies Antakya's town hall. If you turn left into Ataturk Street, also known as Al-Saray Street, you immediately notice its resemblance to the more modern shopping streets of Ankara or Istanbul. If you turn right, however, you soon come across shops selling Syrian shawarma which have all kept their Arabic names.

If you continue on in this direction, you find yourself in Kubru Basha market. There you might be in a market in Baghdad, Damascus or Cairo: the streets are crowded with people, horse-driven carts and pick-up trucks. In the midst of this vast market, I sat in the Urta coffee shop. The room was crowded with people drinking tea and boiled lemonade and playing cards by the hour. The people of Antakya are traders by nature, but the rate of unemployment is high and few people have much formal schooling.

I asked my companions about Turkey's recent threats to wage war against Syria. They said that their sons are drafted into the Turkish army, while their relatives live in Syria. That is why they hope there will never be war between the two countries.

I then asked them whether they considered themselves to be Turkish or Syrian. Their immediate reply was that they considered themselves to be Arabs, but that they are Turkish citizens. One man, named Mahmoud, said: "The Iskenderun region has witnessed separatist rebellions from time to time, and Syria brought down a Turkish monitoring plane in 1989. But in general the situation is calm." Mahmoud went on, "The Arabs of Antakya, in spite of their Arabic lifestyle, are fortunate to live in a country like Turkey, where there is a general freedom of religion and life-style, in comparison to their relatives across the border."

When I asked, the residents of the region also seemed to share a single attitude towards two prominent figures: Mustafa Kemal Ataturk, and the Kurdish leader, Abdullah Ocalan.

Mahmoud explained, "The Arabs of Antakya agree on the need to honour Ataturk. Most of them are from the Alawite Shi'ite minority and Ataturk granted them equality with the majority Sunnis in Turkey. They also consider that Ataturk created a modern country, by comparison with other neighbouring Arab states."

As for Ocalan, Mahmoud added, "The Arabs of Antakya agree with other Turks: they consider him their enemy. For Ocalan, they say, kills their children in the army and police. In their view, a Muslim should not kill another Muslim."

Leaving behind me the coffee shops, I ended up once again in Ataturk Street, just in time to witness a procession of armoured cars pulling canons behind them on their way to the Syrian border.

sábado, 25 de agosto de 2012


Senhora das letras árabes

Copyright © 2012 Icarabe.org
A libanesa Safa Jubran chegou no Brasil quando seu país vivia a guerra civil. Por aqui, construiu a carreira que a transformou em ponte entre a literatura árabe e os leitores brasileiros.
São Paulo - Ela colocou os pés no Brasil quando o seu país, o Líbano, fervilhava em guerra civil, na década de 1980. Veio ainda bem jovem, para visitar parentes, e poderia ter tido uma história parecida com a de muitas das mulheres árabes imigrantes, que aqui desembarcaram, se casaram, construíram sua família e ponto. Mas Safa Jubran tinha vindo para mais. Chegou com a vontade de estudar e a curiosidade sobre as letras metida na alma e, em cerca de três anos, mesmo sem dominar completamente a língua portuguesa, era estudante de Letras de uma das melhores universidades do Brasil, a Universidade de São Paulo (USP).
Safa: estudiosa do idioma árabe
Embrenhada no mundo acadêmico, aprendendo e pesquisando linguística, fonética, fonologia e até história da ciência, ela construiu, ao longo destes anos, uma carreira que a transformou em ponte entre autores do mundo árabe e leitores do Brasil. E também em ponte para a comunicação falada entre árabes e brasileiros. Safa já traduziu mais de dez livros do árabe para o português e ensina os segredos do idioma e da literatura árabe para alunos da graduação e da pós-graduação na USP. A tradução lhe dá os louros, mas são as aulas que fazem brilhar seus olhos.
Ela conta à reportagem da ANBA, em seu apartamento na zona Oeste da capital paulista, sobre alunos que foram e voltaram de viagens ao mundo árabe, sobre quanto aprenderam, sobre quanto melhoram a cada dia e sobre quanto gosta de ensinar, até mesmo aos mais crus no idioma. "Eu faço questão de dar aulas para o primeiro ano", diz, referindo-se às turmas iniciantes no estudo do Árabe na USP. Na instituição de ensino, foi Safa quem ajudou a fazer reformulações na Pós-Graduação de Língua, Literatura e Cultura Árabe e a unificar a área com o programa de Pós-Graduação em Língua Hebraica, Literatura e Cultura Judaica.
O caminho para chegar até ali foi trilhado assim que ela se formou em Letras e conseguiu, por meio de concurso, uma vaga para professora assistente de árabe na USP. Dali em diante Safa não largou os livros e a pesquisa. Fez mestrado em Linguística para analisar o contraste do sistema fonológico do árabe e do português no ensino do árabe, doutorado para aprofundar o estudo nesta área e pós-doutorado, no qual traduziu e analisou um manuscrito do século 11, em árabe, sobre história da ciência. Ainda em 2010, se tornou livre-docente em língua árabe na USP.
A tradução e a análise de manuscritos antigos, aliás, foi um dos primeiros trabalhos de Safa, assim que começou a lecionar na USP. "Iniciei pelo mais difícil", diz. Ela trabalhou, com a professora Ana Maria Alfonso-Goldfarb, por dez anos em um manuscrito do século nove sobre alquimia, que acabou virando publicação. Também traduziu uma gramática árabe do inglês para o português, escreveu um livro sobre os contrastes fonológicos e traduziu e estudou um manuscrito do século 11 sobre história da ciência, trabalho que também virou livro.
E deu tempo, no meio disso tudo, de traduzir literatura árabe? Deu. E o segredo dessa capacidade de abarcar quase tudo fica claro para quem conversa alguns minutos com Safa e percebe seu jeito prático, quase elétrico, com energia para muito. Por ter esse perfil, ela resolveu encarar a missão de passar para o árabe o livro de um dos mais famosos autores brasileiros da atualidade: "Dois Irmãos", do escritor com ascendência libanesa, Milton Hatoum. "Agora penso: como foi que eu aceitei?!" afirma, rindo, com seu leve sotaque árabe.
Safa afirma que o livro de Hatoum foi um dos trabalhos com os quais mais sofreu. Foi a única tradução literária, aliás, que ela fez do português para o árabe. O grande desafio, explica a linguista, foi transmitir ao leitor todas aquelas informações sobre o ambiente da Amazônia, onde se passa a história. A tradução levou alguns meses e ocupou muitas horas do pensamento de Safa, que matutava sobre como fazer os árabes entenderem o que era esse ou aquele elemento. Para muitas palavras, a solução foi um glossário, e várias notas.
Safa também fez a revisão técnica da tradução do árabe para o português de poemas de um dos mais famosos poetas árabes, o sírio Adonis. O responsável pela tradução foi o seu colega de USP, o docente e poeta Michel Sleiman, que selecionou os poemas e publicou um livro com eles este ano pela Companhia das Letras. Sobre todos os títulos e trabalhos que leva no currículo, ela diz: "tentei fazer da melhor forma possível, não há nada do que eu me envergonhe".
Atualmente, Safa tem outros projetos de tradução no forno e comemora o crescente interesse pela literatura árabe no Brasil, além da procura maior pelo curso de Árabe na USP. Afirma que hoje os próprios alunos chegam à universidade mais preparados, com maiores informações sobre o mundo árabe. Grande parte desse interesse, diz ela, aconteceu depois dos ataques de 11 de setembro de 2001 nos Estados Unidos. Além do trabalho acadêmico e de tradutora, Safa faz parte do Instituto da Cultura Árabe (Icarabe), organismo formado por intelectuais que promove atividades culturais sobre o mundo árabe.
A Safa do Líbano e de casa
Casada há 30 anos com o homem que conheceu e pelo qual se apaixonou logo que chegou ao Brasil, ela não pensa em voltar a morar no Líbano. Aliás, nunca mais foi para lá desde que se mudou para São Paulo. Marjayoun, sua cidadezinha, no sul libanês, na divisa com Israel, ficou só nas lembranças. "O meu Líbano é aquele que está na parede da minha memória", diz ela, inconformada com o fato de o país, até hoje, não ter entrado em equilíbrio político e de facções depois do aprendizado de anos e anos de guerra civil.
Do seu país ela guarda as lembranças boas, da vida familiar e da cidade tranquila, mas também imagens tristes, como da morte do seu pai, ainda na sua infância, e da guerra, na sua adolescência. "Não tive uma adolescência muito comum", conta, sobre as privações que sofreu em função da guerra. "A gente acordava de manhã e agradecia a Deus por estar vivo, pensava só em como sobreviver naquele dia", relata. Mesmo assim, Safa se formou no ensino médio, já que estudou em uma boa escola, o que ajudou a abrir seus caminhos mais tarde.
Talvez Safa vá visitar seu país um dia, não sabe. As circunstâncias não a levaram lá até agora, conta. Ela não é daquelas imigrantes que só convivem com a colônia árabe, só come os pratos tradicionais da região ou sabe dançar muito bem a dança do ventre. Cozinha uma comidinha árabe de vez em quando, fala uma ou outra palavra em árabe com seu marido, que é descendente, mas convive muito com brasileiros e sua cultura. O marido é professor de biologia e pesquisador de Música Popular Brasileira. E Safa, apesar de senhora das letras árabes, é praticamente uma brasileira.

Edward Said: trabalho intelectual e crítica social



Lançamento:
"Edward Said: trabalho intelectual e crítica social"

organizado pelo ICArabe - www.icarabe.org.br




 O livro é um trabalho editorial organizado pelo Instituto da Cultura Árabe junto com a Editora Casa Amarela e traz a visão de vários intelectuais brasileiros da sociologia, da política, da geografia, do jornalismo e da literatura sobre a importância da obra do palestino Edward Said, morto em 2003, seja pela sua honestidade intelectual ou por sua luta incansável contra qualquer forma de opressão. A maior parte dos textos é resultado de uma homenagem feita ao intelectual ainda no ano de sua morte. Outra parte foi feita especialmente para o livro. O lançamento contará com a abertura do prof. Aziz Ab´Saber, presidente de honra do ICArabe, a apresentação musical de Carlinhos Antunes e a Orquestra Mundana.


 O livro, que tem Introdução de Emir Sader, Prefácio de Soraya Smaili e a capa de Gershon Knispel e de Gilberto Maringoni, conta com artigos de

Aziz Ab´Saber, Arlene Clemesha, Ali el-Khatib, Emir Sader, Francisco de Oliveira, Francisco Miraglia, Ivana Jinkings, Jacob Gorender, José Arbex Jr., Lejeune Mato Grosso, Lygia Osório, Mamede M. Jarouche, Marilena Chauí, Milton Hatoum, Mohamad Habib, Paulo Farah, Ricardo Antunes.
 O lançamento terá abertura do Professor Aziz Ab'Saber
E a apresentação de Carlinhos Antunes e Orquestra Mundana

Patrocínio : Avimed - Saúde, Casa de Saúde Santos, Instituto do Sono e Kaser Digitação e Processamento de Dados e Levespuma Colchões.

Apoios : Secretaria da Cultura do Estado de São Paulo, Club Homs, Câmara do Comércio Árabe Brasileira, Depto Cultural do Esporte Clube Sírio, Instituto Jerusalém do Brasil, COPAL - Confederação Árabe Palestina do Brasil, FEARAB-SP- Federação de Entidades Árabe Brasileiras , Rede para Difusão da Cultura Árabe-brasileira Samba do Ventre.



Trabalho de Said ganha reflexão de intelectuais brasileiros
Por Arturo Hartmann





Em 2002, em depoimento para o documentário "Selves and others: a portrait of Edward Said", de Emmanuel Hamon, o intelectual palestino olhou para uma foto sua, em preto e branco, tirada 11 anos antes, em 1991, em que está em primeiro plano diante de um fundo escuro e um olhar penetrante para a lente. "Um senhor soturno, de olhar sério e idade incerta. Você vê que ainda não tenho os cabelos brancos". Said disse que na época da foto sabia que tinha leucemia, mas não tinha recebido qualquer tratamento. Completa: "uma foto sombria, com certa angústia e bastante incerteza. Um panorama severo de um intelectual da oposição".

Ser um intelectual de oposição foi a escolha que Said fez, pelos caminhos que seguiu em seu trabalho, até o final de sua vida. Para ele, o intelectual não devia legitimar ou aceitar qualquer forma de poder, mas sim provocar e desafiar consensos. E é esse retrato, de um intelectual inquieto com o absurdo da dominação do outro, que agora o Instituto da Cultura Árabe e a Editora Casa Amarela trazem para o público no livro "Edward Said: trabalho intelectual e crítica social". O livro traz artigos de Aziz Ab´Saber, Milton Hatoum, Francisco de Oliveira, Marilena Chauí, Ricardo Antunes, José Arbex Jr., Ali El-Khatib, Soraya Smaili, Lejeune Mato Grosso, Arlene Clemesha, Paulo Farah, Francisco Miraglia e Emir Sader.

O escritor Milton Hatoum - autor de "Relato de um certo Oriente" e "Dois Irmãos" -, para quem Said foi um dos grandes pensadores da segunda metade do século XX, diz que ele "traduziu para o ocidente uma complexidade do mundo árabe que sempre foi menosprezada. Como intelectual palestino e um dos grandes da segunda metade do século XX, divulgou a legitimidade de uma cultura escondida".

O mundo árabe do qual Hatoum fala foi uma das fontes de produção para Said. O palestino admitia que sempre teve que negociar entre as suas diferentes identidades e que o sentimento de exílio e de não pertencer sempre esteve presente, mesmo antes de conseguir articulá-lo.

Nasceu na Palestina em novembro de 1935, em uma terra ainda não independente e sob mandato britânico. Estudou grande parte de sua infância e adolescência no Egito também colonizado. Lá, em um país de maioria muçulmana, se sentia fora de lugar como parte de uma família de árabes cristãos. Pai e mãe eram palestinos, mas Wadie Said, o pai, tinha cidadania estadunidense, estendida aos filhos, e a mãe era descendente de libaneses cristãos.

Depois, quando foi para os Estados Unidos continuar os estudos, a sensação de se perceber em um país onde os árabes são o outro dá um outro caráter a seu exílio. Ele admite que em um primeiro momento "sentia vontade de desaparecer". No entanto, a partir de 1967, quando Israel ocupa os territórios palestinos, Said começa a consolidar o sentimento de revolta e, ali, se torna um ativista político.

Dez anos depois seria lançada a sua obra mais conhecida, "Orientalismo", em que detalha o processo da construção da imagem do árabe a partir do século XIX, com o propósito de dominação por parte das potências européias. Na obra, também mostra como esse orientalismo foi atualizado quando os Estados Unidos ocuparam o lugar de grande potência no mundo.

Para Hatoum, o palestino fez um análise consistente e "procurou analisar o movimento colonialista e imperialista, como foram traduzidos no discurso e na representação. Procurou demonstrar a visão que o mais forte tem do colonizado".

Já para Ricardo Antunes, sociólogo e professor da Unicamp, apesar de Said dirigir sua crítica para o modo como as potências olham para o mundo árabe e muçulmano, o corpo de conhecimento do intelectual é importante para ajudar a entender as atuais relações de disputa que se dão entre a potência Estados Unidos e outras nações periféricas subjugadas que buscam alternativas de resistência contra o pensamento hegemônico, não só econômico, mas também cultural. "Ele ajuda a pensar a complexidade nação e mundo, e na Palestina talvez essa seja a demonstração mais explosiva do problema. No Brasil, Argentina, México, Peru, Bolívia, e na Venezuela, que é a que está a frente nesse processo na América Latina, existem lutas que se dão num espaço amplo, com as identidades e as 'desidentidades', lutas no espaço do país, do continente e do mundo", afirma Antunes.

Para Said, o grande problema intelectual com o qual se debatia era se existia a possibilidade de conciliar humanismo e conhecimento, sem que fosse produzida qualquer tipo de dominação.

Mamede Jarouche, professor do departamento de Língua e Letra Árabes da USP, diz que Said construiu um instrumento teórico que é amplo e pode ser aplicado para entender mesmo as desigualdades que existem dentro do Brasil. "Embora na aparência o objeto seja o Oriente Médio, sua obra fornece instrumentos para analisar as relações entre centro e periferia, dá para pensar o Brasil com o mundo e o interior do próprio Brasil. Dá para analisar uma idéia que está em Euclides da Cunha, por exemplo, a diferença entre o interior e o litoral. As desigualdades e a tensão que existe entre dois pontos".

Said, através da força de seu trabalho e da consistência intelectual que manteve, aparece como um ícone da luta de resistência contra a dominação imperialista. "Sua influência continua. Ele é um autor traduzido em 30 idiomas. Fui para a Itália lançar um livro e a editora que editou meu livro é a mesma que edita o livro do Said. Ele é lido por alunos e professores, muitas pessoas na Europa conhecem sua obra", afirma Hatoum.

O palestino jamais se fixou em qualquer movimento político. Foi atacado pela extrema-direita sionista dos Estados Unidos, criticava duramente a política dos Estados Unidos e de Israel de privação da vida palestina, mas também era um dos mais ferozes críticos da conduta política da Autoridade Palestina e de Yasser Arafat.

"Ele se tornou um ícone de uma esquerda não dogmática. De uma esquerda independente e não-partidária. Ele abandonou a OLP. Tinha uma perspectiva solitária. Sua grandeza intelectual vinha solidão".

www.icarabe.org.br

terça-feira, 21 de agosto de 2012

Princess Ameera Al-Taweel of Saudi Arabia

Princess Ameera Al-Taweel of Saudi Arabia (b. 1983) is the wife of Prince Alwaleed bin Talal, and a magna cum laude graduate of New Haven University with a degree in Business Administration. HH Princess Ameerah supports a wide range of humanitarian interests in both Saudi Arabia and around the world. She is Vice Chair of the Alwaleed bin Talal Foundation, an international, non-profit organization dedicated to poverty alleviation, disaster relief, interfaith dialogue and women's empowerment. The princess is a vocal advocate for equal rights for women in Saudi Arabia and also the nation's youth.

First Palestinian male ballet dancer battles prejudices


First Palestinian male ballet dancer battles prejudices

By Sylvia Smith

London


Ayman Safiah in rehearsal: 'Our culture does not really understand what ballet is about'
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As the young ballet dancer stretches backwards lifting his leg over the barre and rising up on to demi-pointe, beads of sweat appear on his forehead.

The two hour-long routine takes place daily in south London in a practice studio surrounded by mirrors.

The practice is so demanding that it would break the will, not to mention the physical strength, of anyone less passionate about dance.

But it is not just the gruelling requirements of ballet that this young dancer has to contend with but also entrenched cultural prejudices.

'Completely alien'

As the only classically-trained, male Palestinian dancer, 21-year-old Ayman Safiah has had to face huge opposition from within his own community.

"My desire to study classical ballet was simply beyond the understanding of my classmates," he explains. "They only knew that it was something women enjoyed. It was completely alien to them."

An Arab citizen of Israel, Ayman was born in Kafr Yassif in the Galilee - the pre-eminent cultural town from where well-known artists and writers such as Mahmoud Darwish have sprung on to the international stage.

Relations between Arabs and Jews in the town are cordial and it has retained most of the land it held before 1948.

Safiah recognises that he is fortunate to come from a liberal family open to new ideas.

"My parents knew that ballet was going to be a large part of my life from early on," he says. "Even my grandfather accepted my career choice even though he didn't fully understand what it entailed."

Continue reading the main story

Start Quote
They say that for a man to wear tights and dance topless on the stage is 'haram', or 'forbidden'”
End Quote
Ayman Safiah

Funding

But it has not been an easy road from being a student at the Rabeah Murkus Dance Studio, Israel's first Arab dance studio and located in his hometown, to graduating from the Rambert School of Ballet and Contemporary Dance in Richmond, where he has been a student for the past three years.

"I was the only male student in the ballet class at the local cultural centre in Kafr Yassif," Safiah says.

"I was spotted by Rabeah Murkus, the first female Palestinian ballet dancer, who took me under her wing and helped me find funding to come and study in London." Initial funding came from the Clore Duffield Foundation.

Opposition from some of his Arab compatriots is based on religion.

"They say that performing ballet claim that it is against Islam," Safiah explains. "They say that for a man to wear tights and dance topless on the stage is 'haram', or 'forbidden'."

Safiah was able to shrug off being ridiculed when he went to buy tights and ballet shoes in his local area.

Segregation

But now that he has graduated from the Rambert School he faces a new obstacle - a change in the Israeli government's attitude towards "mixed" dance schools and ballet companies.


"When Yehudit Arnon founded the Kibbutz Dance School Ga'aton, where I studied, the idea was to bring Arabs and Jews together," Safiah explains. "But now that the founder is no longer in charge, that ethos has changed and the school is reluctant to accept Palestinians."

When the Israel Ballet, the only company in Israel performing the great classical and neo-classical ballets of the international repertoire, toured the United States, protesters demonstrated on the grounds that the Israeli government sponsored it.

The demonstrators also pointed out that that the company had no Palestinian dancers.

But Safiah is unwilling to enter into this debate.

"The arts in Israel are more segregated than before, but I am not interested in that sort of environment. I don't like politics having a role in the arts. I just want to dance."

Building confidence

But visa requirements may force him to return to Israel.

"Even if I have to go back and spend a year in one of the major Israeli dance companies, I am sure my future lies here in London," he adds. "I've already got offers from the likes of the Matthew Bourne Company."

Having participated in the Wayne Sleep-choreographed short film, A Bigger Space for Dancing, projected at the Royal Academy's David Hockney show, A Bigger Picture, Safiah feels that his personal success is also enabling other Palestinians boys who want to be ballet dancers to withstand criticism with more confidence.

"When I last went back home I paid a visit to the cultural centre in my town, where I was the only boy taking classical ballet," he recalls.

"I was really surprised to see that there were quite a few boys in the class - eight or nine. They thanked me and said that they were grateful to me for showing them the way and opening the door."

sábado, 11 de agosto de 2012

Albert Hourani's biography



Albert Hourani Biography (1915-1993)

Albert Hourani, in whose name MESA’s Book Award is given, was born in Manchester, England, on 31 March 1915, the son of Fadlo and Sumaya Hourani, immigrants from Marjayun in what is now South Lebanon. He attended Magdalen College, Oxford in 1933, where he read philosophy, politics and economics. He graduated in 1936 and went to the Middle East where he taught politics for two years at the American University of Beirut. With the outbreak of World War II, he joined the Royal Institute of International Affairs where he worked with and came under the influence of Arnold Toynbee and Hamilton Gibb. He served as an analyst at the Office of the British Minister of State resident in Cairo from 1943-1945, and worked as principal researcher and writer at the Arab Office, where he helped with the presentation of the Arab case to the Anglo-American Committee of Inquiry which visited Palestine in 1946. After that, he devoted the rest of his life to an academic career. In 1948, he was offered a fellowship at Magdalen College and, three years later, he took up the post of first University lecturer in the modern history of the Near East and later became director of St. Antony’s College Middle East Centre. He was a frequent visitor to universities in the United States and the Middle East, and he received recognition and numerous awards.

Albert Hourani’s influence as a scholar and a teacher continues to be felt throughout our field. In 1946 he published Syria and Lebanon and in 1947 Minorities in the Arab World. In 1962, he published his classic, Arabic Thought in the Liberal Age 1789-1939, which went through two editions and numerous reprints. In 1991, he capped his remarkable career with the publication of The History of the Arab Peoples, which was instantly recognized for its remarkably rich portrayal of the history and culture of the Arab Peoples. Between 1946 and 1993, he published eight books and edited seven others; he also published over 150 articles and over 100 book reviews. Among his articles, “Ottoman Reform and the Politics of the Notables,” originally published in 1968 and reprinted in 1981, has provided a concept—that of the politics of the “notables”—which has inspired generations of historians to study the society and politics of the modern Middle East from within.

Much of Albert Hourani's work reflected his deep appreciation for the intellectual traditions of the Middle East and the West. He was a remarkably enlightened interpreter of the historical processes which inform social life of different civilizations, and had a keen understanding of the ways in which ideas are exchanged and filtered through different cultural prisms and historical experiences.His genius was an integral part of the personal and professional ethic that informed all his work and relationships.More than any other single individual, he established modern Middle East studies on a solid academic basis.

Albert Hourani died in Oxford on 17th January 1993. He lives with us through his scholarly work, through the institutions he helped create, through his students, but above all, through the standards of personal and professional conduct associated with his name. It is, therefore, with tremendous pride and joy that we established an award in Albert Hourani’s name. In doing so we recognize that his name and legacy will continue to expand the frontiers of Middle Eastern studies, that he will continue to enrich the intellectual and historical traditions of the worlds and peoples he loved, and that he will continue to guide and inspire the work of future generations of scholars. They could receive no greater honor, or challenge.

Leila Fawaz, Tufts University, April 2000

Love/Amor - Khalil Gibran







 المحبة

إذا المحبة أومت إليكم فاتبعوها,
وإن كانت مسالكها صعبة متحدرة.
إذا ضمتكم بجناحيها فأطيعوها,
وإن جرحكم السييف المستور بين ريشها.
إذا المحبة خاطبتكم فصدقوها,
وإن عطل صوتها أحلامكم وبددها كما تجعل الريح الشمالية البستان قاعاً صفصفاً.
*** 
لأنه كما أن المحبة تكللكم, فهي أيضا تصلبكم.
وكما تعمل على نموكم, هكذا تعلمكم وتستأصل الفاسد منكم.
وكما ترتفع إلى أعلى شجرة حياتكم فتعانق أغصانها اللطيفة المرتعشة أمام وجه الشمس,
هكذا تنحدر إلى جذورها الملتصقة بالتراب وتهزها في سكينة الليل.
*** 
المحبة تضمكم إلى قلبها كأغمار حنطة.
المحبة على بيادرها تدرسكم لتظهر عريكم.
المحبة تغربلكم لتحرركم من قشوركم.
المحبة تطحنكم فتجعلكم كالثلج أنقياء.
المحبة تعجنكم بدموعها حتى تلينوا,
ثم تعدكم لنارها المقدسة, لكي تصيروا خبزاً مقدساً يقرّب على مائدة الرب المقدسة.
كل هذا تصنعه بكم لكي تدركوا أسرار قلوبكم, فتصبحوا بهذا الإدراك جزءاً من قلب الحياة.
غير أنكم إذا خفتم, وقصرتم سعيكم على الطمأنبنة واللذة في المحبة.
فالأجدر بكم أن تستروا عريكم وتخرجوا من بيدر المحبة إلى العالم البعيد حيثما تضحكون, ولكن ليس كل ضحككم; وتبكون, ولكن ليس كل ما في ماقيكم من الدموع.
المحبة لا تعطي إلا ذاتها, المحبة لا تأخذ إلا من ذاتها.
لا تملك المحبة شيئاً, ولا تريد أن أحد يملكها.
لأن المحبة مكتفية بالمحبة.
*** 
أما أنت إذا أحببت فلا تقل: "أن الله في قلبي", بل قل بالأحرى: "أنا في قلب الله".
ولا يخطر لك البتة أنك تستطيع أن تتسلط على مسالك المحبة, لأن المحبة إن رأت فيك استحقاقاً لنعمتها, تتسلط هي على مسالكك.
والمحبة لا رغبة لها إلا في أن تكمل نفسها.
ولكن, إذا أحببت, وكان لا بد من أن تكون لك رغبات خاصة بك, فلتكن هذه رغباتك:
أن تذوب وتكون كجدول متدفق يشنف آذان الليل بأنغامه.
أن تخبر الآلام التي في العطف المتناهي.
أن يجرحك إدراكك الحقيقي للمحبة في حبة قلبك, وأن تنزف دماؤك وأنت راض مغتبط.
أن تنهض عند الفجر بقلب مجنح خفوق, قتؤدي واجب الشكر ملتمساً يوم محبة آخر.
أن تستريح عند الظهيرة وتناخي نفسك بوجد المحبة.
أن تعود إلى منزلك عند المساء شاكراً:
فتنام حينئذ والصلاة لأجل من أحببت تتردد في قلبك, وأنشودة الحمد والثناء مرتمسة على شفتيك.


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Love



Then said Almitra, "Speak to us of Love."

And he raised his head and looked upon the people, and there fell a stillness upon them.

And with a great voice he said:

When love beckons to you follow him,

Though his ways are hard and steep.

And when his wings enfold you yield to him,

Though the sword hidden among his pinions may wound you.

And when he speaks to you believe in him,

Though his voice may shatter your dreams as the north wind lays waste the garden.

For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning.

Even as he ascends to your height and caresses your tenderest branches that quiver in the sun,

So shall he descend to your roots and shake them in their clinging to the earth.

Like sheaves of corn he gathers you unto himself.

He threshes you to make you naked.

He sifts you to free you from your husks.

He grinds you to whiteness.

He kneads you until you are pliant;

And then he assigns you to his sacred fire, that you may become sacred bread for God's sacred feast.

All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart.

But if in your fear you would seek only love's peace and love's pleasure,

Then it is better for you that you cover your nakedness and pass out of love's threshing-floor,

Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.

Love gives naught but itself and takes naught but from itself.

Love possesses not nor would it be possessed;

For love is sufficient unto love.

When you love you should not say, "God is in my heart," but rather, I am in the heart of God."

And think not you can direct the course of love, if it finds you worthy, directs your course.

Love has no other desire but to fulfil itself.

But if you love and must needs have desires, let these be your desires:

To melt and be like a running brook that sings its melody to the night.

To know the pain of too much tenderness.

To be wounded by your own understanding of love;

And to bleed willingly and joyfully.

To wake at dawn with a winged heart and give thanks for another day of loving;

To rest at the noon hour and meditate love's ecstasy;

To return home at eventide with gratitude;

And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.

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~ O Amor ~

~ Gibran Kahlil Gibran ~

Então, Almitra disse: “Fala-nos do amor.”
E ele ergueu a fronte e olhou para a multidão,
e um silêncio caiu sobre todos, e com uma voz forte, disse:

Quando o amor vos chamar, segui-o,
Embora seus caminhos sejam agrestes e escarpados;
E quando ele vos envolver com suas asas, cedei-lhe,
Embora a espada oculta na sua plumagem possa ferir-vos;
E quando ele vos falar, acreditai nele,
Embora sua voz possa despedaçar vossos sonhos
Como o vento devasta o jardim.
Pois, da mesma forma que o amor vos coroa,
Assim ele vos crucifica.
E da mesma forma que contribui para vosso crescimento,
Trabalha para vossa queda.
E da mesma forma que alcança vossa altura
E acaricia vossos ramos mais tenros que se embalam ao sol,
Assim também desce até vossas raízes
E as sacode no seu apego à terra.
Como feixes de trigo, ele vos aperta junto ao seu coração.
Ele vos debulha para expor vossa nudez.
Ele vos peneira para libertar-vos das palhas.
Ele vos mói até a extrema brancura.
Ele vos amassa até que vos torneis maleáveis.
Então, ele vos leva ao fogo sagrado e vos transforma
No pão místico do banquete divino.
Todas essas coisas, o amor operará em vós
Para que conheçais os segredos de vossos corações
E, com esse conhecimento,
Vos convertais no pão místico do banquete divino.
Todavia, se no vosso temor,
Procurardes somente a paz do amor e o gozo do amor,
Então seria melhor para vós que cobrísseis vossa nudez
E abandonásseis a eira do amor,
Para entrar num mundo sem estações,
Onde rireis, mas não todos os vossos risos,
E chorareis, mas não todas as vossas lágrimas.
O amor nada dá senão de si próprio
E nada recebe senão de si próprio.
O amor não possui, nem se deixa possuir.
Porque o amor basta-se a si mesmo.
Quando um de vós ama, que não diga:
“Deus está no meu coração”,
Mas que diga antes:
"Eu estou no coração de Deus”.
E não imagineis que possais dirigir o curso do amor,
Pois o amor, se vos achar dignos,
Determinará ele próprio o vosso curso.
O amor não tem outro desejo
Senão o de atingir a sua plenitude.
Se, contudo, amardes e precisardes ter desejos,
Sejam estes os vossos desejos:
De vos diluirdes no amor e serdes como um riacho
Que canta sua melodia para a noite;
De conhecerdes a dor de sentir ternura demasiada;
De ficardes feridos por vossa própria compreensão do amor
E de sangrardes de boa vontade e com alegria;
De acordardes na aurora com o coração alado
E agradecerdes por um novo dia de amor;
De descansardes ao meio-dia
E meditardes sobre o êxtase do amor;
De voltardes para casa à noite com gratidão;
E de adormecerdes com uma prece no coração para o bem-amado,
E nos lábios uma canção de bem-aventurança.

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