Islamic Radicalism Slows Moroccan Reforms

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By STEVEN ERLANGER and SOUAD MEKHENNET

CASABLANCA, Morocco — Morocco has long been viewed as a rare liberalizing, modernizing Islamic state, open to the West and a potential bridge to a calmer Middle East that can live in peace with Israel.

But under pressure from Islamic radicalism, King Mohammed VI has slowed the pace of change. Power remains concentrated in the monarchy; democracy seems more demonstrative than real. While insisting that the king is committed to deeper reforms, senior officials speak instead of keeping a proper balance between freedom and social cohesion. Many discuss the threat of extremism in neighboring Algeria.

Since a major bombing of downtown hotels and shopping areas by Islamic radicals in 2003, and a thwarted attempt at another bombing campaign in 2007, there has been a major and continuing crackdown on those suspected of being extremists here.

In 2003, anyone with a long beard was likely to be arrested. Even now, nearly 1,000 prisoners considered to be Islamic radicals remain in Moroccan jails. Six Islamist politicians (and a reporter from the Hezbollah television station, Al Manar) were jailed recently, accused of complicity in a major terrorist plot. The case was full of irregularities and based mainly on circumstantial evidence, according to a defense lawyer, Abelaziz Nouaydi, and Human Rights Watch.

In a rare interview, Yassine Mansouri, Morocco’s chief of intelligence, said that the arrested politicians “used their political activities as a cover for terrorist activities.”

“It was not our aim to stop a political party,” he said. “There is a law to be followed.”

Morocco is threatened, Mr. Mansouri said, by two extremes — the conservative Wahhabism spread by Saudi Arabia and the Shiism spread by Iran. “We consider them both aggressive,” Mr. Mansouri said. “Radical Islam has the wind in its sail, and it remains a threat.”

Al Qaeda in the Islamic Maghreb, especially active in Algeria, remains a major problem for Morocco, Mr. Mansouri said. Officials say it is appealing to the young and has recreated a training route to Afghanistan through Pakistan, and it just sponsored a suicide bombing in Mauritania.

Foreign Minister Taïeb Fassi Fihri said: “We know where the risks to our stability are. We know kids are listening to this Islamic song, so we have to act quickly.”

King Mohammed, who celebrated his 10th year on the throne this year, has vowed to help the poor and wipe out the slums, called “bidonvilles,” where radicalism is bred. One such slum, Sidi Moumen, where the bombers lived, is being redeveloped. Half of it has already been ripped down, and some 700 families shipped to the outskirts of the city, where they are provided a small plot of land at a cheap price to build new housing.

Hamid al-Gout, 34, was born in Sidi Moumen and built his own hovel here. Nearly everyone has been to prison, he said, and Islamist political groups quietly hold meetings. “Sometimes we talk, 12 or 14 people, about our lives,” he said, then added carefully, “But there is no radical thinking here now.”

Abdelkhabir Hamma, 36, said that he had been told that if he and his family did not leave by the end of the year, they would be thrown out. He said that while many respect the king, few trust other authorities.

The king sees himself as a modernizer and reformer, having invested heavily in economic development, loosened restraints on the news media, given more rights to women and shed light on some of the worst human-rights abuses of the past. These are remarkable steps in a region dominated by uncompromising examples of state control, like Algeria, Tunisia, Libya and Egypt.

Because the king, a descendant of the Prophet Muhammad, is also revered as the “Commander of the Faithful,” challenges to Moroccan Islam are taken very seriously.

In March, the king cut diplomatic ties to Iran, accusing Tehran of “intolerable interference in internal affairs” by trying to spread Shiism in Morocco and recruiting Moroccans in Europe, especially in Belgium, to participate in acts of terrorism, Mr. Mansouri said.

The king has tried to be more inclusive, traveling for instance to the north of Morocco, where his father had refused to go. The north is also a hotbed of extremism and home for many of the Qaeda bombers of Madrid. The king held a traditional ceremony of mutual allegiance, or baiaa, this year in Tetouan and highlighted significant development funds there.

The Full Article is here:
http://www.nytimes.com/2009/08/27/world/africa/27morocco.html?em

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What Every American Should Know About the Middle East

By Daniel Miessler on March 30th, 2008: Tagged as America | Civilization | Education | Politics

Most in the United States don’t know much about the Middle East or the people that live there. This lack of knowledge hurts our ability to understand world events and, consequently, our ability to hold intelligent opinions about those events.

For example, frighteningly few know the difference between Sunni and Shia Muslims, and most think the words “Arab” and “Muslim” are pretty much interchangeable. They aren’t. So here’s a very brief primer aimed at raising the level of knowledge about the region to an absolute minimum.

Basics

1. Arabs are part of an ethnic group, not a religion. Arabs were around long before Islam, and there have been (and still are) Arab Christians and Arab Jews. In general, you’re an Arab if you 1) are of Arab descent (blood), or 2) speak the main Arab language (Arabic).

2. Not all Arabs are Muslim. There are significant populations of Arab Christians throughout the world, including in Lebanon, Syria, Jordan, Northern Africa and Palestine/Israel.

3. Islam is a religion. A Muslim (roughly pronounced MOOSE-lihm) is someone who follows the religion. So you wouldn’t say someone follows Muslim or is an Islam, just as you wouldn’t say someone follows Christian or is a Christianity.

4. Shia Muslims are similar to Roman Catholics in Christianity. They have a strong clerical presence via Imams and promote the idea of going through them to practice the religion correctly. Sunni Muslims are more like Protestant Christians. They don’t really focus on Imams and believe in maintaining a more direct line to God than the Shia.

5. People from Iran are also known as Persians, and they are not Arabs.

6. Arabs are Semites. We’ve all heard the term anti-Semitism being used — often to describe Arabs. While antisemitism does specifically indicate hatred for Jews, the word “Semite” comes from the Bible and referred originally to anyone who spoke one of the Semitic Languages.

7. According to the Bible, Jews and Arabs are related [Genesis 25]. Jews descended from Abraham’s son Isaac, and Arabs descended from Abraham’s son Ishmael. So not only are both groups Semitic, but they’re also family.

8. Sunni Muslims make up most of the Muslim world (roughly 90%). ¹

9. The country with the world’s largest Muslim population is Indonesia. ²

10. The rift between the Shia and Sunni started right after Muhammad’s death and originally reduced to a power struggle regarding who was going to become the authoritative group for continuing the faith.
    
    The Shia believed Muhammad’s second cousin Ali should have taken over (the family/cleric model). The Sunni believed that the best person for the job should be chosen by the followers (the merit model) and that’s how the first Caliph, Abu Bakr, was appointed.
    
    Although the conflict began as a political struggle it now mostly considered a religious and class conflict, with political conflict emanating from those rifts.

Sunni vs. Shia | Arab vs. Non-Arab

Here’s how the various Middle Eastern countries break down in terms of Sunni vs. Shia and whether or not they are predominantly Arab. Keep in mind that these are generalizations; significant diversity exists in many of the countries listed.

• Iraq Mostly Shia (roughly 60%), but under Saddam the Shia were oppressed and the Sunni were in power despite being only 20% of the population. Arab.

• Iran Shia. NOT Arab.

• Palestine Sunni. Arab.

• Egypt Sunni. Arab.

• Saudi Arabia Sunni. Arab.

• Syria Sunni. Arab.

• Jordan Sunni. Arab.

• Gulf States Sunni. Arab.

Conclusion

What’s depressing is the fact that this only took me 30 minutes to write, and you 2 minutes to read. Yet most people in the United States, including those in the media, the house of representatives, and probably even the Pentagon, lack even this cursory level of knowledge about the region.:

References

¹The CIA World Fact Book | Field Listing - Religions

²The CIA World Fact Book | Field Listing - Indonesia

Wikipedia | Sunni Muslims

Wikipedia | Shia Muslims

Wikipedia | Arabs

from

"What Every American Should Know About the Middle East | dmiessler.com." 12 Oct. 2008 .

The Voice of Mahmoud Darwish

2008-08-15
The Voice of Mahmoud Darwish
Wherever Mahmoud Darwish was, words in his hands were a magic lamp that set free the genie of the Arabic language. He knew the heart of the Palestinians. He knew that they had only one wish for the genie, one yearning request of their language – ‘home’, says Ibtisam Barakat.

---

COLUMBIA, Missouri – On Saturday August 9th in the afternoon, I was getting ready to give a talk about Palestinian olive trees to a gathering of authors and thinkers at Keystone College in Pennsylvania. For the title of the presentation, I cracked the word olive in two, and turned it into O’ Live! But death mocked me.

Shortly before I left my room for the talk, the phone rang. It was my friend, musician Saed Muhssin, calling me from San Francisco. His voice was deep like a valley, barely climbing up to speak: “Have you heard?” he asked. “This is hard news,” he warned. “Mahmoud Darwish died today.”

My mind cried. My heart ached with all of the unhealed Palestinian losses that are recalled with each new loss—losses Darwish made sure to record in his poetry. I belong there. I have many memories, Darwish wrote. Memories that he recorded in at least 30 books of poetry and prose, translated into at least 20 languages.

He was born in 1941, and published his first book of poetry before he turned 20 years old. For over four decades, Palestinian and Arab poets were inspired by him, referred to him, imitated him, debated over his poetry.

Saed and I belong to Generation M, an identity we invented several years ago. I grew up on the West Bank under Israeli occupation, Saed as an Israeli citizen. Both of us Palestinian, we had completely different lives. But underneath, we discovered we shared a similar deprivation, a hunger for freedom, for a more beautiful world. We filled our hunger with the poetry of Mahmoud Darwish, and we called ourselves Generation M.

In the absence of home, Darwish turned language into a spacious tent—for us and for all who needed a home. He turned yearning into a meeting place. Palestinians meet our mothers through his mother. Darwish gave her to us when he wailed:

I yearn for the bread my mother bakes

I ache for my mother’s coffee.

And her touch.

He used the Arabic word ahennu for yearn, which means a yearning filled with affection. It’s a word that wakes up a thousand feelings at once, with the hint of a desperate impatience.

In 1982, he wrote lasta wahdaka, you are not alone, for Arafat when the Palestinians were driven out of Beirut. Darwish said it also to everyone on Earth, anyone who was forced out into exile for the nth time.

And his question where are birds to fly after the last sky? made me invent an endless number of new skies, stacked like mattresses for the refugees of Earth.

Darwish, the name in Arabic meaning a pure, spiritual wandering man, was precisely that for us. He moved between skies and across borders—between Palestine, Israel, Russia, France, Jordan, Lebanon, Egypt and other countries. Wherever he was, words in his hands were a magic lamp that set free the genie of the Arabic language. He knew the heart of the Palestinians. He knew that they had only one wish for the genie, one yearning request of their language – “home.”

As seen in his language and poetry, Darwish had a vision and passion for achieving justice. He helped in writing Arafat’s famous address to the United National General Assembly in 1974 in which Arafat pleaded with the world by repeating three times La tusqeto al-ghusna al-akhdar min yadee, don’t let the green branch fall from my hands.

In 1988, Darwish drafted the Palestinian declaration of independence in which he said that peace is achievable with a two-state solution—one Palestinian, one Jewish. He wrote that peace is possible “on the land of love and peace.”

Inspired by the vision of reconciliation, he emphasised that Palestine would be a society that thrives on human rights, equality, democracy, representation, social responsibility, and complete respect for all, especially women and people of different faiths.

At one of Darwish's last performances, in July 2008, the audience in Ramallah received him as though they suspected that might be the last time they would see him. They stood up like the fragrant spruce trees he often plants in his poetry. Think of Others, he told them.

As you prepare your breakfast – think of others. Don’t forget to feed the pigeons. As you conduct your wars – think of others. Don’t forget those who want peace. As you pay your water bill – think of others. Think of those who only have clouds to drink from. As you go home, your own home – think of others – don’t forget those who live in tents. As you sleep and count the planets, think of others – there are people who have no place to sleep. As you liberate yourself with metaphors think of others – those who have lost their right to speak. And as you think of distant others – think of yourself and say “I wish I were a candle in the darkness.”

Speaking openly about death, he had confessed to Al-Hayat Arabic newspaper: “I am no longer afraid of death. I used to be afraid of it. But now I only fear the death of my ability to write and my ability to taste life.”

Continuing to wrestle with his art, he wrote that “I thought poetry could change everything, could change history and could humanise… Now I think that poetry changes only the poet.”

Dear Mahmoud Darwish, your poetry changed me.

Ibtisam Barakat is the author of Tasting the Sky: A Palestinian Childhood (Farrar, Straus and Giroux, 2007). She has taught language ethics at Stephens College, and is the founder of Write Your Life seminars. Ibtisam can be reached at www.ibtisambarakat.com. This article was written for the Common Ground News Service and can be accessed at GCNews.

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http://www.latimes.com/news/printedition/asection/la-fg-darwish14-2008aug14,0,5814485.story

From the Los Angeles Times

Palestinian poet and icon Darwish buried

More than 5,000 mourners attend the funeral in the West Bank for the poet revered for mirroring the Palestinian national experience.

By Ashraf Khalil
Los Angeles Times Staff Writer

August 14, 2008

RAMALLAH, WEST BANK — During the six years he spent in an Israeli prison, Haidar Jaradat read one poem over and over: "My Mother," by Mahmoud Darwish.

"I long for my mother's bread," it begins. "My mother's coffee/Her touch."

"It brought me comfort and I thought about it a lot," said Jaradat, who was 16 when he was imprisoned by the Israelis over what he terms "a security issue."

Jaradat, now 24, recalled the solace Darwish's words had offered him as he waited Wednesday outside Ramallah's Palace of Culture for the coffin bearing the body of the Palestinian icon.

Amid pomp and circumstance just short of Yasser Arafat's 2004 state funeral, more than 5,000 mourners braved the midday August heat here to pay their respects to Darwish, the revered poet who died Saturday in Houston at age 67 following complications from open heart surgery.

Darwish's body was flown Wednesday from Jordan to Ramallah, where Palestinian Authority President Mahmoud Abbas received the flag-draped coffin.

"He was the master of the word and wisdom, the symbol who expressed our national feeling, our human constitution, our declaration of independence," Abbas said in a speech.

After eulogies at the Palestinian Authority's headquarters, a procession of thousands moved across town to the Palace of Culture, where thousands more waited near Darwish's burial plot.

"We loved him. He was a poet and true Palestinian patriot," said Abdel Rahman Zabin, a 50-year-old laborer.

Zabin said he and many other Palestinians identified so strongly with Darwish because the poet's life experiences, which he wrote about directly, mirrored much of the hardships of his people. His work resonated across political and generational lines for his ability to express the Palestinian sense of loss, anger and defiance.

Darwish's family fled their home village when Israel was founded in 1948, then later returned and settled as part of the Arab minority in the new Jewish state. His poem "Identity Card" recounted the frustrations of that minority status.

A communist activist in his youth, Darwish was repeatedly imprisoned by Israel before leaving the country in 1970.

His exile included time in Beirut, where he lived through the 1982 Israeli siege of the Lebanese capital -- an experience that inspired him to write "Ode to Beirut."

"He lived the whole Palestinian life from 1948 until now," Zabin said.

The crowd that flocked to attend Darwish's burial reflected the broad range of his appeal: The Palestinian political elite mingled with Communists who claim Darwish as one of their own and young hipsters wearing T-shirts bearing the poet's image.

Shirina Rantisi, a 19-year-old college sophomore, said the poet's status made him a kind of Palestinian Che Guevara: "He meant something to almost everyone."

ashraf.khalil@latimes.com

Arab American comedy matures

By Khalil AlHajal - The Arab American News
Friday, 07.04.2008, 11:40pm

Mizna Arab American Comedy Festival co-producers Mike Mosallam (R), Sonny Mandouh and short film director Mike Eshaq observe as locals audition for roles in theatrical sketches to be performed at the festival in August.

DEARBORN — Arab American comedy is still going strong. And it's not just about post-9/11 anymore.

Young people keep discovering jokes in their struggles, or appeal in their goofiness.

Actor Mike Mosallam, director of an upcoming Dearborn comedy festival, said he and other performers have moved past airport security humor, drawing on culture and everyday life for material.

"I'm done with talking about those things," he said about discrimination fodder from the aftermath of the September 11 attacks.

"It's no longer time to talk about, to make excuses for, to try to make sense of those events… It's now time to humanize the Arab experience. It's really about the community."

Writers and comedians are focusing more on jokes about idiosyncrasies and everyday cultural struggles — the fears, mannerisms and wails of Arab mothers, the vulnerable stubbornness of Arab fathers, the accents that even those that are born in the U.S. seem to develop…

Characteristic Arab impatience, facial hair, racism — both being subjected to it and dishing it out — the tense closeness of Arab families and the awkwardness of young people trying to fit themselves into some sort of identity are all increasingly being put to use in standup routines and comedic sketches.

The humor has meant the world to many young Arab Americans as they cope during the worst of times as children of Middle Eastern immigrants in this country. They say it has helped them raise their heads high, take pride in their struggle, laugh at absurdity, and smile at the laughter of others — a sign of mutual recognition of the same absurdities, struggles and triumph.

"It teaches people about our culture, helps them see things in a different light," said Mosallam, 28.

The second annual Mizna Arab American Comedy Festival, inspired by the five year-old New York Arab American Comedy Festival, is scheduled for August 15 at Dearborn's Ford Community and Performing Arts Center in Dearborn.

The event is set to feature four live theatrical sketches and two short films, with New York standup comic Meena Dimian as MC.

Auditions for various parts in the sketches were held last week in west Dearborn.

Steven Saleh, a Dearborn schoolteacher with some acting experience, read for the part of Doug, a white man married into an Arab family in one of the sketches.

When he first auditioned last year, he was taken aback by frequent use of stereotypes in the scripts.

"At first I felt offended by it," he said.

But he later warmed up to the idea of satirizing, overdoing the stereotypes to disarm them.

"If you're laughing at your own self, there's nothing. It's gone," said Saleh, 33.

He said it takes away the ability of others to use the stereotypes negatively.

"Say what you want, but we're laughing with you," he said.

Mosallam said the routines also serve to show Arabs "doing the things that everybody does."

"People in this community are not used to this method as an outlet of expression," he said about feelings of uncertainty that many have had when first exposed to Arab American comedy.

James Moussa Stevick, a drama student from Ann Arbor whose father is Palestinian, auditioned for the role of a self-centered Arab satellite newscaster.

He said the rise of Arab American comedy has helped unite a diverse community and create a true, distinct Arab American culture.

"It's kind of like theatrical pan-Arabism," he said.

"A lot of Arab comedy, when it started out, was about post-9-11 stuff. It's more reflective of the community… If you can make a joke about something, you can analyze it a lot better. When you parody it, you can examine it a lot better."

Another aspiring comedic actor, Ali Bulldog Abdallah, 25, of Dearborn, auditioned for the role of Samia, an impatient store clerk.

He said he could draw on his aunt Mariam to prepare for the role.

"That's exactly why we appeal to a community that's not used to this kind of thing," said director Mosallam.

He said last year's show got an overwhelming response from non-Arabs too.

"They laugh at the delivery," he said. "Even if they don't understand a certain reference, they understand what the reference is trying to do. They come along for the ride.

"They loved it. It was something so new and fun… You make more friends with honey than with vinegar."

The most popular part of last year's festival was a short film by local director Mike Eshaq. The film, a spoof of MTV cribs — Arab American style — won awards for best comedy and audience favorite last month at a Hamtramck film festival.

Eshaq has two more spoofs of MTV reality shows in production for this year's festival.

"We want to build excitement for this kind of event happening yearly," said Mosallam.

from: http://www.arabamericannews.com/news/index.php?mod=article&cat=Artamp;Culture&article=1239&page_order=1&act=print

Realising the Potential of Arab Women in the Private and Public Sectors

Representatives from both the public and private sector discussed the means to optimize the contribution of Arab women in the development of the region during the first U.S.-based conference of the Arab International Women’s Forum (AIWF), hosted by the World Bank Middle East North Africa in Washington, D.C. recently

The conference, titled ‘Partners for Change: Realizing the Potential of Arab Women in the Private and Public Sector,’ drew participants from over 20 countries including the United States, Canada, Europe, and the Middle East. It gathered Arab and international policymakers in an attempt to stimulate dialogue aimed at removing roadblocks to women’s gainful participation in Arab politics, economies and society.

Robert B. Zoellick, President of the World Bank, argued that Arab women, given the right environment, could be successful entrepreneurs, influential political leaders, and formidable global business managers. Pointing to the findings of a recent Bank report, he said, “While only 13% of firms or companies in the Middle East are owned by women, there is no significant difference in terms of size, age, sector, exports, and foreign direct investment to those firms owned by men”. Successful women entrepreneurs from all over the Middle East also gathered during the two day conference to hear ministers including HE Dr. Sharifa Khalfan Al Yahyai, Minister of Social Development in Oman, HE Hala Bseisu Lattouf, Minister of Social Development in Jordan, and HE Dr Huda Ali Al-Ban, Minister of Human Rights in Yemen, talk about the gains women have made in the region.

Speakers also argued, however, that much progress was still needed in the region. Despite the rising number of young Arab women enrolled in higher education, which has resulted in a pool of qualified potential employees, research showed that the number of graduates who actually moved into the work force in countries within the MENA region remains low.

Nadereh Chamlou, Senior Advisor and gender specialist for the MENA region, expressed confidence that the conference had “showcased these accomplished, dedicated and successful Arab women as role models for future generations in the Middle East, a side to Arab women that is not adequately covered in the media.”

Haifa Fahoum Al-Kaylani, Founder and Chair of AIWF, said, “AIWF was established in 2001 as a non-profit organization aimed at bringing together women from the Arab world with those from across the international community. Our goal is to serve as the voice of Arab women in business and government, through a series of global initiatives, conferences, and programmes. It is truly representative of the direction that the region is taking, and of our continuing commitment to the promotion of cross-cultural diversity, connectivity and understanding between the Arab world and the international community through women.”

The conference was supported by a number of AIWF’s global corporate partners, including PepsiCo International, PricewaterhouseCoopers, Shell and DLA Piper.

HE Hala Bseisu Lattouf, Minister of Social Development in Jordan, Mrs. Haifa Fahoum Al Kaylani, Chairman Arab International Women's Forum, Mr Robert Zoellick, President, The World Bank HE, Dr. Sharifa Khalfan Al Yahyai, Minister of Social Development in Oman, HE Dr Huda Ali Al-Ban, Minister of Human Rights in Yemen.

Arab International Women’s Forum

Founded in 2001 as an independent, non-profit organisation, the Arab International Women’s Forum has served as a voice for Arab women in business and in government, showcasing their contribution to economic growth and development in the Arab region and globally. Headquartered in London and led by a voluntary Board of Trustees, AIWF brings growing numbers of influential, progressive women in corporate, academic and public life from 22 Arab countries together with their counterparts in Europe, the Americas, Africa and beyond, to foster closer cooperation and realize the full potential of Arab women in achieving progress, prosperity and development in the region.

© 2008 Al Bawaba (www.albawaba.com)

ran stages Persian Gulf missile tests amid warnings to its 'enemies'

CAIRO -- With U.S. warships in the Persian Gulf and the rhetoric between Iran and Israel growing heated, Tehran announced today that it had test-fired nine missiles, including at least one capable of striking Israel and other American interests in the Middle East.

The missiles were fired during military exercises staged by Iran's Revolutionary Guards near the strategic oil shipping lanes in the Strait of Hormuz. State television quoted one of Iran's top military leaders, Gen. Hossein Salami, as saying the war games in the Persian Gulf would "demonstrate our resolve and might against enemies who in recent weeks have threatened Iran with harsh language."The launches were the latest drama in the standoff over Iran's nuclear program, which Tehran says will produce power for civilian use. The West and Israel, however, allege that Iran is intent on building a bomb.

The missiles streaked into the desert sky as U.S. and British ships were on military maneuvers in the gulf, and just days after disclosures that Israel had conducted long-range military exercises last month as a rehearsal for a possible strike on Iran.

Iranian TV showed three simultaneous launches, including a new version of the Shahab-3 missile, which Tehran claims carries a 1-ton conventional warhead and can travel 1,250 miles, well within the range of U.S. troops in Iraq, the Navy's 5th Fleet in Bahrain and American allies such as Israel, Turkey, Saudi Arabia and Egypt. Iran said earlier this week that it would retaliate against U.S. and Israeli interests in the region if its nuclear facilities were attacked.

"Our hands are always on the trigger and our missiles are ready for launch," the official IRNA news agency quoted Salami as saying today.

The launches came a day after seemingly contradictory statements from top Iranian officials. A spokesman for Ayatollah Ali Khamenei, the country's supreme leader, said Tel Aviv and the U.S. fleet in the gulf would "burst into flames" if Tehran were attacked. But President Mahmoud Ahmadinejad, usually the official leading the bellicose rhetoric, appeared to soften the atmosphere by saying that the prospect of Israel and the U.S. striking Iran was a "funny joke" and that there "won't be any war" in the future.

"The Iranian regime only furthers the isolation of the Iranian people from the international community when it engages in this sort of activity," said Gordon Johndroe, deputy White House press secretary, speaking from Japan where President Bush is attending the Group of Eight summit. "They should also refrain from further missile tests if they truly seek to gain the trust of the world."

Secretary of State Condoleezza Rice, who was traveling in Bulgaria, said the test launches were "evidence that the missile threat is not an imaginary one."

Israel's reaction to the test was low-key. Government spokesman Mark Regev said the Jewish state "does not desire hostility and conflict with Iran. But it is clear that the Iranian nuclear program and the Iranian ballistic missile program is a matter of grave concern."

Tehran and the West are expected to resume talks on Iran's nuclear program later this month. But there appears to little progress. On Saturday, Iranian government spokesman Gholamhossein Elham, an Ahmadinejad loyalist, reiterated Iran's long-standing position that it won't stop producing nuclear material, a highly technical process that involves running uranium gas through spinning centrifuges. The uranium enriched to a lower quality can be used as fuel for civilian power plants; highly enriched material can be made into nuclear weapons.

jeff.fleishman@latimes.com

Times staff writer Richard Boudreaux in Jerusalem and special correspondent Ramin Mostaghim in Tehran contributed to this report.

Students Study the Middle East, But on Their Own

By Margaret Ernst

Talking to Dina Rubey ‘09 is like talking to a textbook on recent Middle Eastern history, but that wasn’t always the case. “I grew up in New York City, and I probably couldn’t have told you where the Middle East was on the map,” she said. “But then 9/11 happened. It’s so easy to be totally oblivious about what’s going on around you, let alone across the ocean.” As a freshman, Rubey took Introduction to Peace and Conflict Studies, which included an online-facilitated discussion between Arab students and American students called “Soliya”; since then she says she hasn’t looked back.

Rubey has focused on the Middle East as a political science major, complemented by her own version of an independent major in Mideast Studies—a concentration in comparative politics, minors in Peace and Conflict Studies and developmental economics, and a semester abroad at the American University in Cairo. “I thought I would study abroad in Paris, major in English,” she said. “I never would have expected I would go to Cairo.”

There is currently no Middle East Studies major at Bryn Mawr, nor is there a minor, concentration, nor a department, but there is an initiative. The Middle East Studies Initiative was so named five years ago, according to Professor Deborah Harrold, who teaches many of the Initiative’s classes, and its goal is to bring more classes on the Middle East into the Bryn Mawr curriculum. But as more students enter the College with an interest in the region, their lives shaped by 9/11 and the events that followed it, the current Middle East Studies Initiative may be forced to assume greater clout than its name implies.

“Bryn Mawr has been hiring more professors who teach about the region, offering more classes, and especially considering our new president is a Qur’an scholar, it seems like a good time to do it,” said Jesse Solomon ’11, referring to her plans to design an independent major in Mideast Studies. Unlike many students who study the Middle East in the context of a specific discipline, Solomon feels that she will learn the most about the region by getting as much background as possible—background that is inherently interdisciplinary.

“I’m not sure exactly what the major will look like, except that I like being able to get so many perspectives,” she said. When she entered in the fall Solomon assumed she would major in political science, but as she explored the curriculum within the Tri-Co and Penn, she started to consider how her interest in the Middle East could turn into a major. “Between the Tri-Co and Penn, there will be enough classes for me to take,” said Solomon. “But the only problem is that they tend to be very similar.”

For Rubey, the requirements of a political science major have allowed her to view her specialty in the context of a larger and highly connected world. “Right now I’m taking a modern Latin American history class, and it’s infuriating how similar it is,” she said. This summer she will travel to Nicaragua for an internship, where she sees blatant parallels to current events in the Middle East. “Twenty years ago, the whole world was falling down in Nicaragua, with America playing the same role—with some of the same last names as the people who are making the same mistakes now.”

To avoid mistakes when it comes to the Middle East, be they in diplomacy or literature, one of the first steps to understanding the region is understanding Arabic; currently at Bryn Mawr, however, many feel there is a disconnect between the two. Though as of last year Bryn Mawr and Haverford students have finally been able to take Arabic classes on their own campuses, the Arabic program is still based out of the modern languages department at Swarthmore and students have experienced the problems inherent in participating in a program from forty minutes away.

Solomon says that although her Arabic professors and drill instructors are brilliant, the program at Swarthmore restricts how they are able to teach. “We learn from a very old book that relies on wrote memorization,” she said. “Swat’s program drills in this idea, and it’s hard for professors who want to bring culture into it.” Solomon thinks Bryn Mawr could do much better by overseeing its own professors and in general, running its own program.

“This is the first year of the tri-co program, and it’s still going through growing pains,” said Professor Kim, who teaches Arabic at Bryn Mawr and Haverford. He sees that many of his students want to supplement their language study with other courses about the region, and he hopes that the Arabic program can be more integrated with the Middle East Studies Initiative in the future. “If there is a concentration in Middle East Studies there would be better integration between language and the content classes,” he said. “Right now, in many ways, the Arabic program is a separate entity.”

He says that problems associated with teaching Arabic are not just unique unto the Tri-Co, however. “Recently there has been a lot of student interest in the country, but there are just not enough qualified teachers out there,” he said, explaining why Bryn Mawr and Haverford have had to piggyback onto Swarthmore’s program.

There is also a challenge that has to do with the language itself; in the Tri-Co and wherever Arabic is taught, one learns Modern Standard Arabic, the strict, formal dialect that is rarely actually spoken in the Middle East. Though newscasters broadcast in Modern Standard, only colloquial dialects are heard in the streets; in other words, though Professor Kim thinks language training is essential to non-western studies, studying Arabic at Bryn Mawr and then in the Middle East is very different from studying French in Paris.

Rubey admits that taking Arabic in the U.S. would not have necessarily helped her get by on a day to day basis in Egypt. “It’s very rare that people use Modern Standard in their daily life. It’s like if someone addressed you using Shakespearean English.” Regardless, she wishes that she had had some background before she left. “I wish I had taken Arabic before, and I wish that Bryn Mawr and Haverford made it easier for people to take Arabic.”

Mawrtyrs interested in Middle East Studies currently have to be creative with their curriculum, but from a westward angle, creativity is often essential when talking about the Middle East. “If you want to know what’s going on, it doesn’t mean just reading the New York Times,” said Rubey. “It means reading Al-Jazeera, and it means actually talking to people from there.”

Whether motivated by current events or simple curiosity, student interest is forcing the Arabic program at Bryn Mawr to find its roots in the bi-college community. “So many people ask me how Arabic is and say they want to take it next year,” said Solomon. At the same time, the Middle East Studies Initiative will have to turn the mirror on itself to see how it can be a home for those who want to know exactly “what’s going on over there.”

This article is © 2008 The Bi-College News। The material on this page is free for personal or educational use, but may not be reproduced, reprinted, republished, redistributed, or otherwise transmitted to a third party without the express written permission of The Bi-College News, 370 Lancaster Ave, Haverford, PA 19041.

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Japan regrets anime insult to Quran

Japan regrets anime insult to Quran
Sat, 24 May 2008 09:55:36

Tokyo calls for more respect for religions after an offensive anime sparked Muslim fury with its tacit attempt to provoke Islamophobia.

''While it resulted from carelessness, the Japanese government considers it regrettable that Muslims' feelings were hurt by the content of some of the cartoon,'' Foreign Ministry Press Secretary Kazuo Kodama said Friday.

''In any case, we think it is important to prevent a recurrence by fostering understanding and respect for other religions and cultures.''

The statement came a day after the cartoon creators, Shueisha Inc and Another Push Pin Planning Co, apologized for 'inappropriate scenes' in their anime series.

While the company apologized for offending Muslims, they insisted the details had simply been overlooked, claiming they meant no disrespect to the Quran.

The offensive cartoon depicts a villain picking up a Quran from a bookshelf and apparently examining it as he ordered the execution of the hero and his friends.

NAT/AA
http://www.presstv.ir/detail.aspx?id=57118&sectionid=351020406

Away from politics, Arab women sing

BY DR BOUTHAINA SHAABAN (Arab View)

24 May 2008 http://www.khaleejtimes.com/DisplayArticleNew.asp?xfile=data/opinion/2008/May/opinion_May93.xml&section=opinion&col=

On the 60th anniversary of Al Nekbah, it has become clear more than ever before that there are two worlds, two concepts and two prospects for the Middle East, especially as far as the Arab-Israeli conflict is concerned.

The international media was busy highlighting the 60th anniversary of the birth of Israel to a total negligence of the plight and right of the Palestinian people. The Israelis have always taken pride in the so-called Balfour Declaration. At the same time they have done everything that goes against the wording and the spirit of Balfour Declaration itself.

When Balfour promised a national home for the Jews in Palestine, he stressed that "it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine".

Balfour described the non-Jewish communities as 'minorities' despite the fact the Arabs were a majority in their land. Nevertheless, Israel has done everything during these sixty years to undermine the rights, history, and the very identity of these communities, through killing, transfer and systematic erasure of indigenous people and replacing them with white and African settlers who have never been in Palestine.

It has become clear from the story of Palestine that serves as the prism for the story of the Arabs, that the Arabs are being systematically marginalised in the world affairs. What is happening in Iraq, Lebanon, Sudan, and Somalia is a clear evidence of that. Moreover, the Arabs are losing their crafts, history and even language, which are being replaced by non-indigenous way of life.

The international media is totally biased against the Arabs and the laws issued in the West after 9/11 have a racist tinge against Arabs and Muslims. The Arabs are watching in disbelief what is happening to them, hoping that somehow their rights will be restored and their future will be theirs. But the problem is that this aggression against the Arabs is no longer limited to the political domain: their culture, language, food and way of life are all under attack. A new strategy in this attack is the infiltration of Arab people, so that some of them will adopt the colonial agenda against their people and fight them if necessary.

That is why Palestinian people, Iraqi people, Sudanese and the Somalis differ on the very definition of the national interests and how to defend these interests. Otherwise how do we explain some Palestinian negotiating with the Israelis but refusing to talk to their own brothers who just like them are faced a cruel Israeli occupation?

Hence, we can realise the arrogance of those targeting the Arab identity, as they possess the military means and the political power to terrorise and subjugate the Arabs. Added to this is the fact that international media is run, directly or indirectly, by people who occupy Arab lands

The factors that prolong and enhance this process have also something to do with the Arabs' failure to understand, strategise and design the correct mechanism to face this new evolving and difficult reality. The Arabs meet, talk and issue statements, but they do not put to use the mechanisms or the money needed for implementation.

Our enemies know this very well and exploit it. As the Arab media has also become mostly receptive to international media, there is hardly any credible source that presents the genuine and independent Arab perspective.

The best way out of this vicious circle is for the Arabs to change focus and highlight their points of strength from civilisation to history, language, crafts and values for which they are renowned. There are so many conferences, festivals, panels and seminars held at an Arab level almost every day, but they are not highlighted and celebrated in the media, although they will be so heartening and encouraging to young generations if they were.

To give only one example, Damascus as the capital of Arab culture embraced a number of Arab women singers from Morocco to Iraq who sang every evening in Al Azem Palace, Damascus. It was interesting to see the thousands of people in the audience responding so warmly and heartily to every singer because the tunes, the culture, the history and the language, of course, are the same.

In art, culture, literature and language, the Arab identity is deeply rooted and it is a source of pride to all of us. It is this identity that should be the focal point of all our efforts seeking to restore the balance in our favour.

The political domain is no longer the only one that should be the focus of our attention but the cultural, literary, legal, economic and artistic all should be taken very seriously. Once we do that we will be elevating the points of Arab strength that will serve Arabs' political stance and status. Once we do that, Israel would not dare to suggest erasing the word 'Nakbah' from the lexicon of the UN because this word embodies rights usurped, lands confiscated, towns and villages colonised and indigenous people killed or made homeless so it cannot be crossed without setting all these issues. The road to settlement, however, is not only political but it is cultural, economic, legal, historical and artistic.

Dr Bouthaina Shaaban is Syria's Minister for Expatriate Affairs and foreign policy spokesperson for the Syrian government

Lebanese women suffer under outdated laws

BEIRUT (AFP) — Lebanese women may be known as the Arab world's most liberal but they are by no means the region's most liberated considering antiquated laws that reduce them to second-class citizens.

"The law in this country still considers a woman as being inferior," complained sociologist Rafif Sidaoui.

From domestic violence to rape to adultery, the rights of women often fall by the wayside in this multi-confessional sectarian society, nonetheless deemed avant-garde in the mostly conservative Middle East.

"One of the absurd laws on the books allows a rapist to be exempt from prison if he marries his victim," said Ezzat Mroue, vice-president of the Women's Rights Committee (WRC).

"A few years ago, there was a major scandal when a young man, who was after his cousin, kidnapped her from her university," she added.

"He raped her and then brought her before a sheikh who married them.

"The result was that he was not guilty in the eyes of the law," Mroue said.

And although so-called "honour crimes" are not widespread in Lebanon, as in some other Arab countries, every year a number of women are killed by male relatives under the pretext of defending the family honour.

Under the law, the murderer can benefit from "mitigating circumstances".

But "murder is murder and you cannot apply different penalties" depending on gender, insisted Mroue.

She said when it comes to adultery, the picture is not brighter.

A woman can be sentenced to two years in prison if a third party accuses her of cheating on her husband, whereas a man has to be caught red-handed before being hauled to court.

If a man admits to adultery but apologises, he is usually pardoned. The same does not apply to a woman.

As far as domestic violence, the law offers no protection to women.

"If a woman in Lebanon is beaten or humiliated at home, there is nothing she can legally do about it," said Sidaoui.

"The husband has to break her neck, arm or leg, for her to be able to claim injury or damage, as you would for any car accident," said the sociologist.

Many women who do turn to the police become the object of ridicule by officers who pat them on the cheek and suggest they deal with their problems "at home".

Sidaoui said that one of the main problems in changing the status quo is the lack of legislation to protect women's rights and the fact that religion permeates most aspects of life in Lebanon, including marriage and divorce.

For example, there is no civil marriage in Lebanon, although the government recognises such a union as long as it is celebrated outside the country.

A woman also cannot transfer citizenship to her husband if he is foreign or to children born of such a union.

And in the event of divorce, a Lebanese man automatically gets custody of the children.

"For the religious and political communities determined to hang on to their prerogatives, this issue is a red line not to be crossed," Sidaoui said.

Labour laws are another issue that rights groups have been battling to change.

A married Lebanese man who works receives tax exemptions whereas a married woman does not.

A man with children is also given a family allowance by the state whereas a woman can only receive it if she is widowed or if her husband is handicapped.

"If these laws are not changed, they will perpetuate this mentality through generations and a woman will always be considered inferior to a man, whatever her social status," Sidaoui said.
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