Past Blog Posts
- January 20, 2008
Should western sportsmen exhibit their prowess in the midst of regional wars and difficulties?
As 2008 Olympic event in China approaches, human rights advocates are using the high profile event to protest Chinese policies across the world. How can a nation with such a bad human rights policy be the host of a hallowed, clean-spirited event as the Olympics?” charge critics. Now we have another angle. Organizers of the Dakar Rally across desert stretches of Africa have called their race off due to security fears. “If you want to be worthy of club membership in ‘our’ great sports competitions, change your politics.”
The 20 year odd ‘tradition’ of the Dakar car rally, 2008, from Portugal to Senegal was cancelled on short notice, not by the African states involved but by its French sponsors. It is hard to know if the decision is due to terrorist fears as officials claim.
Rallies like Dakar are really part of the neo-colonial trend of making western sports events more exotic. A form of ‘extreme sports’. Heavily financed participants race across rich, poor and far-flung corners of the world where poverty, negligence or local conflicts cause havoc among nearby inhabitants.
Sports events on this scale have shown little respect for the ills of local populations. They ignore their politics? If some carrot is offered to leaders, these transient, high-powered sportsmen care little about any raging war just a few miles away. Take the new tennis and golf competitions now held in Dubai and other Gulf Emirates, hardly an hour by plane to Iraq. And did you hear any protests from mountaineers and hikers to Nepal during the last decade of war there? Few Himalayan enthusiasts were willing to jeopardize their holidays by protesting that nation’s royal dictatorship and abuses. During the 40 years that I have known Nepal, I heard not a whisper from Peace Corps volunteers, anthropologists, trekkers, or the high altitude elites, that the widespread poverty supporting their cheap holidays was in anyway related to visitors themselves.
But the Dakar cancellation does not seem to have deterred others. I read in a local Algerian newspaper that a Harley Davidson club is planning a rally across this country in May. Up to a hundred motorcycle enthusiasts will roar across the mountains of Algeria and into the Sahara towards the nomad camps of the fabled Tourag in the far south. [ Dakar Rally Cancelled ]
- December 24, 2007
In case you did not notice, the real, principled, smart leaders of our US Arab and Muslim community are, one by one, disappearing. Many of them are in jail. And that’s enough to chill the zeal of any would-be leader who dares to vigorously challenge the status-quo, arouse our ‘ethnic’ American masses. No social critics needed, especially those of us bearing Muslims names, wherever they are born.
The latest American social advocate to find himself sentenced to prison is Abdelhaleem Ashqar. He’s a former professor of business at Washington’s Howard University. In November Ashqar was sentenced by a Chicago judge to 11 years in prison. Why? He, like Sami Al-Arian, Ashqar simply refused to testify before a federal grand jury in inquiries involving the Palestinian struggle for justice against Israel.
Never before has our community been so in need of articulate courageous leaders who may express sentiments of many of us. We have an abundance of directors of national organizations in Washington. They say they are concerns with human rights, to educating the public. Their real role increasing seems to be offering assurances that most of ‘us’ are ‘moderate’, that we are willing to sit with Zionists, break fast at interfaith dialogs, and affirm how proud Americans we are. They name our (economically) successful entrepreneurs and media stars. They help identify bright young Arabs for the US foreign and intelligence services. If they have critical words for US policies they keep them for private in-White-House sessions, as per Arab tribal traditions.
What did Abdelhaleem Ashqar do, or refuse to do? The Associated Press headlines on the day of Ashqar’s sentencing reads: November 21, 2007: A former professor accused of providing money to Hamas terrorists was sentenced Wednesday to more than 11 years in prison and fined $5,000 for refusing to testify before a federal grand jury. "Ashqar” the article continues, “was convicted earlier this year of criminal contempt and obstruction of justice for refusing to testify before a grand jury investigating the Palestinian militant movement Hamas on June 25, 2003. But he was acquitted of taking part in a racketeering conspiracy aimed at bankrolling the terrorist group Hamas.
"Before being sentenced, Professor Ashqar delivered a nearly two-hour passionate statement describing the suffering of Palestinian people under the Israeli occupation and saying he would rather go to prison than divulge the secrets of Palestinian militants.
"The only option was to become a traitor or collaborator and that is something that I can’t do and will never do as long as I live," he told the court. After sentencing him to 135 months in prison, (Judge) Amy St. Eve ordered marshals to take Ashqar into custody immediately, saying that it wasn’t clear that he would not flee to avoid serving time. "A co-defendant of Ashqar, Muhammad Salah, was sentenced to 22 months in the same case after being convicted of lying under oath in a legal document. He also was acquitted of racketeering.”
Meanwhile in our papers and TV headlines one reads daily reports about deteriorating conditions and mass sufferings of Palestinians at the hands of Israel; bombings of neighborhoods and a virtual economic siege of the whole of Gaza. Among them are a few humanitarian appeals. None of these figures is contested. It’s all true. UN and other NGO leaders issue dire, urgent warnings, appealing for change, or mercy. They are supplemented with statistics quantifying the catastrophe. All this proceeds through a hugely publicized “peace conference” called Annapolis, then through another summit where billions of dollars are pledged to the Palestinian Authority. Smiles and handshakes galore while our Gaza sisters and brothers remain under assault and a siege of unparalleled cruelty and evil intent.
As for the pledged billions, while some of that may apply to NGO salaries to administer relief, the majority is in fact destined to Israel which has so crippled the Palestinian society, now a consumer economy, that Israeli itself is now the source of almost all Palestinian food, building supplies and other essentials.
So we collect money; we write reports; we pass on the sad news, month after month. But we do not do what Abdelhaleem Ashqar dared. As New Trend Magazine editor Kaukab Siddique notes, “He was opposed to Israel. This and this alone was his "crime". He has never broken American law. He never abused the hospitality America offered him. Accusations of sending funds to Hamas were disproved. When nothing could be proven against him, the puppet "justice system" wanted him to talk about the Palestinian community and to help incriminate and trap other Palestinian opponents of Israel. In the jargon of the American injustice system, this refusal to become a collaborator is called "criminal contempt" of the court and [don't laugh!] "obstruction of justice"! This is how the Zionists hide tyranny behind a facade of legal terminology. “It should be noted that Hamas is NOT an anti-American movement. It has been labeled "terrorist" purely to please the terrorist entity known as Israel. Hence any attempt to punish a Muslim for supporting Hamas is actually an Israeli move.
“Israel is striking at Muslims through the American injustice system. Ashqar's great sacrifice should be a rallying cry for the Muslims of America.
For two hours the condemned professor spoke to the court highlighting the suffering and sacrifices of the Palestinian people. Only one line of his speech was reported in the corporate media.”
OK. Ashqar was willing to go to prison. Under some circumstances, he could become an example, a model, a challenge to the US justice system that is clearly bent on serving Israel smother all dissent to its immoral policies. This American Muslim could, in ‘normal’ times be a badly needed voice and model around which our people could mobilize our common ideals and openly fight for the rights of Palestinians, and ourselves in the process. Are we up to it?
Or will we join the queue the of so-called educators to endorse the likes of a fraudulent Khalil Gibran school in New York calling itself an institution to serve our heritage and our people.
- December 19, 2007
Eid Al-Adha from one’s neighborhood
In the Maghreb and across the globe, the spirit of Islam waves through us.
From New York—“I got your message and my best friend's message from Turkey this morning. Without these messages I wouldn't know if it was Eid today. You reminded me my childhood eids. Thanks. I can imagine the warm feelings everywhere.” AB
“This is so inspiring, I'm glad you're there to witness and be a part of it. And, yes I love the Algerians, especially their recitations. It's truly amazing that when we look for the Muslims we can find them anywhere we are in the world. May Allah bless you with success on this journey and inspire you with new vision.” AA
Dec. 19. 2007 Eid morning here in an Algerian neighborhood; awaking to fajr prayers and knowing that virtually everyone around me and across the nation is in prayer. The Algerian communal morning recitations, led by the president on TV at Jamiyeha Djedid near Bab Eloeud in the capital, has its 'Algerian' character, a spiritual music I’ve enjoyed nowhere else (except a trace of it among Tibetan Buddhists).
You can grasp it on our Tahrir web page in ‘prayers’—Algeria Qur’an recitation. (It is national rather than particular to Ghardia.) The rhythm and simplicity carry, I believe, the sufi tradition that, despite what others may believe, is very strong in Algeria, as in Morocco, etc. Enjoy it.
Algerians are one of the most 'religious' peoples I have encountered. The hadiths are widely known and invoked, and discussed in regular conversations. One feels a deep, deep love for the Prophet Mohammed. Love with knowledge.
The children are excited about the sheep in their apartments awaiting the sacrifice. I feel the joys of the children and the determination of the families, across all the neighborhoods, despite everything and economic difficulties that "C'est la fete".
I turn on the TV after my prayers and watch the broadcast from Mecca, touched by the exaltations of the pilgrims realizing their lifetime dream. The on-camera commentators are surprisingly profane in contrast to the landscape of ‘realizing’ pilgrims in the beyond. It reflects how private and divine the hajj experience is. (Many other Arab stations are broadcasting pop songs or talk shows and Al-Jazeera, true to form, has some ‘talking political heads’.)
Algeria TV, after the prayer traditionally visits hospitals and old age centers to talk to children, veterans and others without families nearby. It is always touching and I think really shows the depth of feeling for this holy day, the only program I like on Algerian TV. Festivals are especially meaningful to the old and the young.
best to you and your families for a joyous Eid
- December 01, 2007
Harry Potter. Stephen King. Mars and Venus. But no Edward Said.
Forsaken, neglected, or forbidden? How could Edward Said be unavailable in an Arab land which prides itself on its anti-colonial struggle and its intellectual prowess?
Arriving to teach sociology and comparative studies in Algeria, I was so confident of the influence of our esteemed Arab savant that I thought it unnecessary to bring with me my copies of Orientalism and his other important books from the US. It would be best to use a local French edition in any case, I decided.
My first shock came on my initial meeting with post-graduates students signed up to take my course anthropological methodology. In any campus, Arab or otherwise, we would find much to discuss about Said’s theories on cultural dialogue. Here in Algeria, there would surely be much for me too to gain from a dialogue on Said's ideas about culture and imperialism as well as the Occidental presentation of Islam.
Reviewing the students’ academic experience, one Algerians admit are, in general, heavily weighted in social theory in contrast to methodology and field research, I noted Said was not included in their accounts. When I introduced the name of our celebrated Arab theorist, the response of these graduate students was a feeble curiosity.
The name was surprisingly unfamiliar to the group. “A Palestinian? He's a leader of the Palestinian struggle for their homeland," one replied uncertainly. "Yes." Yet no one could name any of Said's 8 or more book titles.
“Orientalisme” I proffered; "1978. One of the most important theories of cultural understanding in the last 50 years?" No recognition. I named two more of the savant’s books—Covering Islam; Culture and Imperialism. They would be essential in our course.
Still no recognition. Surprised, I was not however dismayed.
Ignorance of the writer gave my presence here in Algeria and on the campus a clear and new direction. I would redesign the course so that a good part of it would be devoted to the practical application of Said's ‘orientalist debate’. But we needed the books, as many of his titles as possible.
I set out to locate what I decided would be the 2 essential volumes: Orientalism and Covering Islam. We could use them in Arabic or French. So I felt we had multiple options.
A month has passed since my search began. Neither at the Annual Exposition des Livres in Algiers, nor in all the city’s major bookstores I visited, can I find a copy of Said’s theories-- in any language.
In most cases where I inquire, directors of the Algiers’ largely French language ‘libraires’ recognize the name Edward Said. “Yes. Palestinian; American. We know his work”. Some say their store carried his book years ago. “Not today. No you won’t find his books now. Try La Maison de la Press. At Audin." "Try Les Beaux Arts Magazine.” The director of the latter, seeing my puzzlement, added, “Oui; C’est une scandale." I searched on. “What about ordering it from France? I asked one manager. "Non, ce n’est pas possible!" “How do you get your books, here, a store with hundreds or more of ‘editions francais?’" "Non, ne peut pas. The books we sell here, we obtain from a list sent to us by French distributors; we go through the list and order what we need. If it is not on those lists, so we cannot obtain a title you may want.” Scanning the shelves I see handsome coffee table books on Orientalist art and the history of orientalism in N. Africa. Beautifully illustrated French editions.
One can still find in old bookstores, discolored post cards displaying the now scandalous images so popular a century ago of 'the exotic East'--black slaves, odalisques and harems, camel caravans and sward-wielding horsemen.
But no Edward Said.
As it happened, the annual book fair was underway that week at the Salle des Exposition near the Hilton Hotel. The fair is a major event in the city every fall. Many hundreds of dealers from around the world (France and Arab states) converge here to display new titles. I found a prominent display of the recent Harry Potter volume, the latest French and Arabic writers as well as classics. Many children’s books. Books on CD were for sale. But no Edward Said.
What about university libraries or private holdings of colleagues in the academy? “Yes. We know Said. His volumes must be in someone’s library but I cannot tell you where. No, I doubt if you will find them in a university library.”
Why is there no interest in this man’s theories. Forget that he is a pre-eminent Arab thinker of the last half century. Forget that Algerians are ideologically and politically in total support of the Palestinian struggle. Put aside their determined anti-colonial history and their many writings on imperialism and colonialism. (So aware were Algerians of their former ruler’s use of anthropology to fragment and control their populations that they banned its study here for forty years.)
Is it state control of what Algerians read? Is it French censorship of Edward Said as a thinker who might eclipse their own lauded theorists? Or simple anti-Palestinian bias by a strongly pro-Israel France? Is it an attempt to exclude the Arab intellectual contribution to contemporary literary and historical studies? The search continues.[ Harry Potter. Stephen King. Mars and Venus. But no Edward Said. ]
- September 30, 2007
Presidents today are falling far short of our expectations…this includes university presidents. Many of you must be aware how the president of Columbia University in NY, one of our nation's most prestigious and wel endowed universities, behaved with his opening remarks to the Iranian president. If you missed the spectacle, you can witness it on Youtube.
I wonder if Bollinger realized how much he sounded like a puppet parroting a slogans forced on him by his political 'owners'.
For over 15 minutes, in an introduction to the demure, still silent guest, Columbia's president, prefaced by remarks on the merits of free speech in America, launched into a tirade of unparalleled rudeness and foul taste. It is hard to believe this happened in the USA, let alone at a center of higher learning. We condemn white extremists for talk like this. Yet, Bollinger's remarks were actually applauded by some in the audience.
There is general agreement, that in response to the odious remarks by the Columbia chief, the Iranian head of state handled the situation with grace and intelligence. He may even have gained support from within Iran, from Iran's university faculty as well as the general public, and from people arorund the world who are already familiar with America's excesses in nationalism and displays of self righteousness.
What adds to my surprise about this regretable display by the Columbia U. president is the American response. Forget about the mainstream media here, for we well know about their loyalties and their agendas. What shocks one is the complete silence and therefore endorsement of Bollinger's behavior by our American academic community.
Richard Bullet, a senior professor and director of the ME Institute at Columbia has first of all chosen to remain silent. A resignation in protest would be in order, I think. Or he could appear in a public protest. At least he and supporters might publish a letter threatening the president with a boycott.
Alas, we hear not a word, neither from Bullet, nor from the coterie of Arab American faculty who are Columbia's prized in-house Arab World experts. For years now, one by one, those men have been subjected to threats, attacks; now with this crisis, they seem to be duly cowed. They had been fighting for years to hold on to their shaky seats. Perhaps, having succeeded to fight off the campaign to oust them, how could they again jeopardize that hard won security?
OK; let's say I understand why Columbia's faculty are in too tenuous a position. To openly object, they risk their jobs. But what about professors of our other universities?
Our universities, whether private, state, city, or otherwise, claim to be islands of progress, imbued with superior morality, enjoying limitless free speech. Have you heard a word from heads of universities, faculty, and students associations about Bollinger's behavior? Are there any campus actions underway anywhere in the country in defense of traditional university ethical and ideological standards?
If so, let me know, for I have missed them.
In the 70s, I was a research associate at that same department, the School of International Affairs at Columbia, where Bollinger made his remarks. I saw then how that institute is linked to the US State Department Not only ideologically by its choice of staff and teaching matter, but in terms of its faculty, it works within government policy. I tolerated that at the time. I also accepted as a fact of Columbia University life, the overwhelming Zionist influence in faculty appointments, on-campus programs, public lecture series, and recruitment of students.
But this recent display crosses a boundary. Given that a program was planned and a dignitary was invited, why and how the odious tirade by Bollinger was permissible, I cannot comprehend.
Fortunately, I chose not to work in an American university. Being an independent scholar is difficult on many fronts. One works with neither medical insurance nor a pension. Yet, today I feel proud that I can speak freely about this disgusting event and I feel I am beyond the intimidation threats that a university career imposes on its members. I am fortunately not beholden to people like Bollinger and his gang.
With the publication of my new book, I had recently been considering a speaking engagement at Columbia. Now I voluntarily abjure that idea. Who will join me?[ Presidents today fall far short of our expectations…this includes university presidents ]
With visible breath I am walking. A voice I am sending as I walk. In a sacred manner I am walking. With visible tracks I am walking. In a sacred manner I walk.
- from Joseph Epes Brown's The Sacred Pipe: Black Elk's Account of the Seven Sacred Rites of the Ogl
- a poem.. a song..
- "Arab Apocalypse"
'Arab Apocalypse', excerpt by the author Flash
- Qur'an Surat Al-Qadr
from 'Approaching The Qur'an' CD, male reciter
- Book review
- Ridley Scott, director's
The Martians-- Film Review
reviewed by .
- Tahrir Team
Hanan alShaykh and Tahrir members
- Read about Hanan alShaykh and Tahrir members in the team page.