Sunday, October 7, 2007

NSW launches Terrorism and Homicide Victims Day

NSW will become the only state to mark an annual day of remembrance for victims of terrorism, the Bali bombings and other homicides after the Federal Government refused a request from victims' families.

The State Government will now go it alone, agreeing to requests to commemorate the anniversary of the 2002 Bali bombings.

The Daily Telegraph has learned that this Friday will now become the official NSW Terrorism and Homicide Victims Remembrance Day.

Premier Morris Iemma is believed to have agreed to the event after pressure from victims's groups and families, in particular Elaine Dawson whose sister and brother-in-law were murdered and nephew seriously wounded in 2000.

Ms Dawson has been lobbying the Federal Government for two years to have a national day of remembrance for victims of murder and terrorism.

Ms Dawson, who wrote to Prime Minister John Howard to no avail, has been snubbed by every state. Mr Howard told her a national remembrance day was something the states would have to do individually.

Since February Mr Iemma has been urging his state counterparts to agree to a nationwide day.

"If it brings additional peace to just one victim's family, then it is worth it," Mr Iemma said.

"NSW has discussed this proposal on a national level before and we would invite any other interested jurisdictions to join us in a formal declaration of October 12. This day marks the anniversary of the 2002 Bali bombings.

"As the anniversary of the first Bali bombing, October 12 is the most suitable date to remember those who died or were injured as a result of terrorism or violence."

Martha Jabor from the Homicide Victims of Crime Support Group said she had been negotiating with the Bali families who claim they have been waiting for this day.

Australian-born Natalie Juniardi, who lost her Indonesian husband John in the 2002 bombing, will mark the day with her two young sons in Bali. Since the bombing, she has stayed in Bali and is not leaving the place she has spent all her adult years. "I love it here. It's my home," she said.

from
http://www.news.com.au/story/0,23599,22548256-421,00.html

Modern Arabic Literature and Culture

Students who opt to concentrate on Modern Arabic should read the general requirements of "Arabic and Islamic Studies" and note the following (course) requirements: (1) Modern Arabic Literature: Four semesters of seminars and/or reading and research courses (Arabic 300/320r); (2) Classical Arabic Language/Literature: Arabic 240 (Classical Arabic philology; full-year course), and two semesters of classical literature/literary history (such as Arabic 150r/245r); (3) Literary Theory: Two semesters of literary theory in consultation with supervisory committee; (4) Second ME language: Four semesters of Modern Hebrew, Turkish, or Persian; (5) Electives in contemporary Arab studies: Two semesters of area studies that deal with contemporary Arab culture (history, anthropology, or religious studies)

from
http://www.fas.harvard.edu/~nelc/arab_islam.html

Islamic intellectual history (especially philosophy and theology)

In addition to Islamic Civilizations 145 ("Islamic Philosophy and Theology") as well as a full year of Arabic 240 ("Classical Arabic Philology"), certain specified courses are required of all students who plan to write a dissertation on some aspect of Arabic/Islamic Philosophy (falsafa) or Islamic Theology (kalâm). The aim of these requirements is to give students the ability to locate a particular text more precisely within Islamic intellectual history: both diachronically (i.e., in terms of that text's relationship to previous and later texts within the text's own specific intellectual tradition, be it falsafa or kalâm) and synchronically (i.e., in terms of that text's relationship to contemporaneous texts within other textual traditions, be they Islamic Law, Qur'an Commentary; Sufism, etc.). Students planning to write on some aspect of Arabic/Islamic Philosophy (falsafa) will be required to complete at least two semesters of Arabic 249r ("Arabic Philosophical Texts: Seminar"); one semester of Arabic 250r ("Arabic Theological Texts: Seminar"); one undergraduate-level course on Ancient Philosophy (e.g., Classics 100, Philosophy 101; Philosophy 102, Philosophy 105); and one graduate-level course on Ancient Philosophy (e.g. Classics 268r; Greek 110r, Philosophy 202). By the time they take their General Examinations, students planning to write about some aspect of Arabic/Islamic philosophy will also be required to demonstrate - through examination or through completion of coursework with a grade of "B" or better - at least a third-year level of proficiency in Greek OR Latin OR Hebrew, depending on their specific interests. (NB: Students planning to write on some aspect of the Greco-Arabic translation movement will also be required to demonstrate at least a second-year level of proficiency in Syriac.) Students planning to write on some aspect of Islamic Theology (kalâm) will be required to complete at least two semesters of Arabic 250r ("Arabic Theological Texts: Seminar"); one semester of Arabic 249r ("Arabic Philosophical Texts: Seminar"); four courses in the following areas: Qur'an; Islamic Law; Institutional History; Hadith; Arabic Grammar; Sufism; or Late-Antique or Medieval Christian or Jewish Thought.

from
http://www.fas.harvard.edu/~nelc/arab_islam.html

Islamic religion and culture

Electing this as an examination field involves developing (1) a general, synoptic grasp of the broad history of Islamic religion and culture with (2) a focus on two or three selected topical foci within that history, e.g., Qur'an and exegesis, Hadith studies, Sufism, law, reform, ritual and practice, theological developments, education, religion and politics, or religious institutions and ideas in a particular period and region. It is expected that anyone focusing on Islamic religion will at a minimum do one field in Arabic language and literature (above) and complete course work through the advanced level as specified there. In addition, two or more years of work in a second Islamic language and a minimum of five further courses in Islamic religion, history, literature, culture, art history, etc. is normally expected. These will come primarily from NELC, History, and History of Art and Architecture and Study of Religion, but there are often courses in other departments (e.g., Anthropology, Sanskrit and Indian Studies) or other faculties (e.g., Divinity or Law) that may be counted. Every student's precise curriculum in Islamic religion and culture is to be worked out with his or her adviser.

from
http://www.fas.harvard.edu/~nelc/arab_islam.html

Arabic Language and Literature

This may count as one field in the General Examinations or as two separate fields. If students intend to write their thesis in either Arabic language or Arabic literature, they are required to take two separate examinations in these two fields. If they intend to write their thesis in fields (b) to (e) below, Arabic language and literature will count as one field for the General Examinations. Students with a focus on language are required to take Arabic 146r (History of the Arabic Languages) and Arabic 248r (Medieval Arabic Writings on Grammar [or Literary Theory]: Seminar). They are strongly encouraged to take introductory courses in Linguistics (such as Linguistics 110, 112a/b, 115, 120) and/or Semitic Philology (such as Sem. Philol. 140, 200r). Students focusing on literature are required to take Arabic 245r (Classical Arabic Literature: Seminar), ideally twice. If they feel they are still in need of a general overview, they are encouraged to take, or audit, Arabic 150r (History of Classical Arabic Literature [in translation]). It is also strongly recommended that they take a course or two in Comparative Literature (such as Comp. Lit. 112, 207, 211, 275). Students with a language focus should take, or audit, the literature courses (Arabic 150r and 245r) for their examination in Arabic literature; likewise, students with a literature focus should take, or audit, the courses on language (Arabic 146r and 248r) for their examination in Arabic language. Students who want to take the examination in Arabic language AND literature should take two and audit two of the Arabic courses mentioned (one course on language and one on literature, each). A fair knowledge of the foundational texts of Islam is required for all students in Arabic language and literature; those who do not come in with this kind of knowledge should take either Arabic 230a and 230b (The Hadith) or Arabic 231a and 231b (The Qur'an).

from
http://www.fas.harvard.edu/~nelc/arab_islam.html

Arab Literature in English

Arabic Translation

Arab Literature in English

The late Edward Said used to complain of a tacit conspiracy against Arab literature in translation, a complaint supported by much anecdotal evidence. However it has to be considered in a wider context. The Anglo-Saxon world has not been hugely curious about the literatures of other cultures. nthusiasts for Dutch, Finnish, Korean or Chinese literature can make similar complaints about the neglect or marginalisation of those cultures.

One Thousand and One Nights


One Thousand and

One Nights

Both Arabs and western Arabists have argued that there are particular problems with Arabic literature. Arabic, as the language of revelation for Muslims, has a special prescriptive status among Muslims who comprise over 90% of Arabs. There have been arguments about alien cultural reference points. But an outstanding work of Arabic literature such as One Thousand and One Nights has become part of western culture. It has influenced writers such as Charles Dickens. The wildly derivative story of ‘Aladdin and his Magic Lamp’ is part of every child’s mental and imaginative furniture, and has been the subject of pantomimes in London for nearly 200 years. Moreover the literature of fantasy, science fiction – the writings of Tolkien and Philip Pullman – equally make demands on the imagination.

Some writings of contemporary Arabic have been accepted as part of the canon of international literature. The Cairo trilogy of the Egyptian Naguib Mahfouz has sold more copies in English than the whole of Mahfouz’s work in Arabic. The Sudanese Tayeb Salih’s Season of Migration to the North, first translated by Denys Johnson-Davies 40 years ago, has recently been republished as one of the Penguin Library of Modern Classics. Two other writers – the Lebanese Hanan al-Shaykh and the late Saudi Abdel-Rahman Munif – have been regularly published by mainstream western publishers.

But the great majority of contemporary Arab literature in the last 50 years has been published by niche publishers. Such publishers – Quartet Books and Saqi in the United Kingdom, Interlink, the University of Texas at Austin and Three Continents Press in the United States – have produced outstanding work. But their productions have had small print-runs and the publishing houses have lacked the resources of promotion and distribution of the larger mainstream publishers.

Today the leading publisher of contemporary Arabic literature in English is the American University in Cairo Press. Their list is excellent. They have now published the whole works of Naguib Mahfouz, covering nearly 70 years of creativity. Although there is an emphasis on Egyptian literature, the AUC Press has not neglected the rest of the Arab world. In the last 15 years, the quality of their productions has vastly improved. The Press distribute 80% of their publications from Cairo, 15% in the United States and only 5% in the United Kingdom and Europe. There are great possibilities for expansion there.

If we look at the increase of publications in the last 50 years we note that there was only a trickle of publications in the 50s, 60s and 70s. The award of the Nobel Prize for Literature to Naguib Mahfouz in 1988 transformed that. The global literary world became aware that Mahfouz was not the only writer. Each year from the 90s onwards, 20 or more works of contemporary Arab literature are published in English – in the United States, the United Kingdom and Egypt.

In the 1970s, a Palestinian poet and critic, Salma Khadra Jayyusi, set up the Project for the Translation of Arabic (PROTA). She cajoled money from various sources and has sponsored 20 or more volumes of Arabic in translation. She has persuaded several publishers to publish and, under PROTA, work has been published by the Palestinians Liana Badr and Yahya Yakhlif, the Libyan Ibrahim al-Koni, the Yemeni Zaid Mutee. Dr Jayyusi has also published several huge anthologies of contemporary literature, the most recent being Modern Arabic Fiction, over 1,000 pages long, published by Columbia University Press in 2005.

The other significant development has been the magazine, Banipal, which has appeared three times a year since 1998. Nearly 300 contemporary Arab authors have seen their work in English. The magazine has not been academic, but has included news stories, reviews, photographs, profiles as well as translations. Margaret Obank and Samuel Shimon have built up a unique network of writers and translators in all parts of the world. It has broken out of the restricted niche of Middle Eastern specialists and arranged successful tours around Britain of Arab writers such as Mourid Barghouti and Saadi Youssef. More recently it has been publishing collections of work that has appeared in the magazine. And most recently it has launched the Banipal Prize for Translation, with support from the poet from the United Arab Emirates, Muhammad al-Suwaidi. Last month it won an award for being the seventh (out of over 100) best literary magazine.

from
http://www.literarytranslation.com/workshops/arabictranslation/arabliteratureinenglish/