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Ed Webb

Archaeology Turns Political to Benefit a Trio of Middle East Strongmen - New Lines Maga... - 0 views

  • Going back 10 years to the Arab Spring and eight years before that to the invasion of Iraq, much of the region has experienced terrible loss not only on a human scale, but also of its archaeological heritage. The culmination of both came in 2015 with the brutal murder of the 82-year-old archaeologist Khaled al-Asaad — who had been in charge of the Syrian UNESCO World Heritage site of Palmyra for 40 years — and the destruction of part of the 2,000-year-old site by the Islamic State group
  • Three countries — Iraq, Syria and Libya — have an extraordinary heritage of ancient archaeological sites, many of them now endangered, and had in common long-standing dictators, (although in the case of Syria, of course, the Assad regime continues), all of whom used their cultural heritage in various ways to define how they saw their nation
  • That dictators draw inspiration from ancient history to shape their nations is nothing new — Mussolini looked back to the Roman empire, while Hitler and the Nazi party developed their mythical, ancient “Aryan” race. The last shah of Iran, Mohammad Reza Pahlavi, threw one of the most lavish parties in history at Persepolis in 1971 during national celebrations to illustrate the grandeur of the 2,500-year-old Persian empire founded by Cyrus the Great in the sixth century B.C.
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  • In the years after the Baath party came to power, writes Abdi, the budget for the Department of Antiquities increased by 80% and the number of excavations mushroomed, as did the renovation and reconstruction of historical sites
  • In Syria, too, Assad’s promotion of archaeology was, as the late journalist Patrick Seale described it, part of his exercise in nation building. Stéphane Valter, a French political scientist who specializes in Arab culture and civilization, studied Assad’s relationship to Syria’s archaeology in his 2002 book, “La construction nationale syrienne” (“The Syrian national construction”). He writes that because of the fragility of a social cohesion in Syria due to its varied ethnic and religious communities, it was important for Assad to establish a territorial and historical identity in which all minorities could find a legitimate place. The archaeological richness of Syria doubtless helped build a national identity based on a culture that was promoted as authentically Syrian.
  • Iraq was flooded with propaganda posters, murals and sculpted reliefs in the style of ancient artworks, all depicting Saddam superposed with Mesopotamian rulers or symbols
  • when Gadhafi saw that the museum staff had named some of the rooms “Greek” or “Roman,” his face fell, said Fakroun, “and he made us change the names to ‘Greek colonization’ or ‘Byzantine colonization.’ ”
  • “We couldn’t talk about our Amazigh heritage. Or objects that were Tuareg, we had to say they were Arab. We wanted to be scientific, but we couldn’t, because the only ethnicity that existed for him was Arab,”
  • Gadhafi’s view of Libya’s heritage was selective, but like the other dictators, it aligned with the message he wanted to transmit.“Libya links east to west, and north to south, and there are examples of all the cultures that were around us,” said Fakroun.But Gadhafi largely favored Islamic archaeology, in keeping with his Pan-Arab ideological preference at the time (vis-a-vis Pan-Africanism, which he embraced in later years), and after that, prehistory because it was far enough into the past to be relatively uncontested. In contrast, British archaeologist Graeme Barker, who spent many years in Libya, explained that “the country’s fabulous Greek and Roman archaeology represented to him simply the precursor of the hated Italian colonization of the 20th century.”
  • the Baath regime in Iraq sought to “connect modern-day Iraq with its glorious Mesopotamian past, leaving aside any possible Sunni-Shia division or ethnic divide. Instead, it stressed that Iraq was one nation unified in a shared Mesopotamian-inspired culture.”
  • Saddam rebuilt the site shoddily, most professionals agree, and built a palace for himself on top of it. He used new materials and inscribed his name on the bricks, as Nebuchadnezzar had done over 2,000 years before him. Moreover, said Almamori, “he dug three or four lakes, which damaged and removed part of the Persian cemetery near the northern lake. Many layers of different civilizations were removed. He constructed artificial mounds and built his palace on one of them. Archaeologists with high positions were afraid to say anything.”
  • “When Nebuchadnezzar II took over from his father, Nabopolassar, he ruled from the same palace which he rebuilt. The Baath party related to this — we have a long history, a strong civilization, that needs a strong army. Nationalists in other countries think the same way.”
  • the Umayyad period of history was useful to the party because of its multiethnic nature. The Umayyad Mosque in Damascus was one of the best symbols for the party, writes Valter, because of its specifically Syrian cultural traits — first an Aramean and then a Roman temple, then a church and finally a mosque. The mosque figured on Syria’s most valuable banknote at the time, behind an image of Assad. Banknotes included images of Aleppo’s Citadel, the Roman amphitheater of Bosra and Queen Zenobia of Palmyra, and clearly showed the regime’s wish to conflate ethnocultural Arab references with nationalist pride and a pinch of Islam
  • one of the most important ancient sites for Assad was Ugarit, near the Mediterranean city of Latakia. With five layers of cultures going back to the Neolithic period, not only is it famous for its clay tablets with an alphabet in cuneiform script, but Ugarit is also just north of Qardaha, where Assad was born and is buried.
  • Unlike in Saddam’s Iraq or Assad’s Syria, in Gadhafi’s Libya, the Department of Antiquities suffered from constant underfunding. “Our budget was next to nothing,” recalled Fakroun. “Once they forgot about the Department of Antiquities when they were drawing up the country’s budget. We had no salary for six months. We’re talking about a country with tons of money from petrol, and they gave us pennies. And we have five World Heritage sites.
  • outstanding archaeological sites in all three countries suffered looting, vandalism, neglect, or at the hands of the Islamic State or, in the case of Ancient Babylon, from U.S. and Polish troops building their military base on top of the ruins in 2003
Ed Webb

Cultural heritage and violence in the Middle East | openDemocracy - 0 views

  • According to reports of the activist Facebook group Le patrimoine archéologique syrien en danger, all six UNESCO World Heritage sites in Syria have been damaged, major museum collections at Homs and Hama have been looted, and dozens of ancient tells have been obliterated by shelling. In Iraq, recent media stories recount ISIS fighters’ use of antiquities to raise revenues. So-called blood antiquities function as cash-cows, fetching high prices from unscrupulous collectors and netting a handsome cut for ISIS. As devastating as this news is, Syria and Iraq are simply additional chapters in the long-running story wherein conflict is characterised by a two-fold assault on humanity: human bodies themselves as well as the objects and sites that people create and infuse with cultural meaning.
  • So-called blood antiquities function as cash-cows, fetching high prices from unscrupulous collectors and netting a handsome cut for ISIS.
  • The destruction of human communities is incomplete without cultural violence. This was the conclusion of lawyer and human rights advocate Raphael Lemkin, the Polish-born jurist who coined the term “genocide” and fought successfully for its recognition by international legal bodies as a crime. In Axis Rule in Occupied Europe (1944), he argued: By ‘genocide’ we mean the destruction of a nation or of an ethnic group…[It signifies] a coordinated plan of different actions aiming at the destruction of essential foundations of the life of national groups, with the aim of annihilating the groups themselves. (Lemkin 1944: 80) Among the “essential foundations” of the life of human societies, Lemkin argued, were cultural sites, objects, and practices. The Holocaust galvanised his human rights work, but it was the tragic case of Turkish Armenians during the beginning decades of the twentieth century that served as the basis for Lemkin’s theory of genocide.
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  • Also significant in this context was the systematic replacement of Armenian place names (on streets, buildings, neighbourhoods, towns, and villages) with Turkish names. The erasure of Armenians from collective memory was completed during the Turkish Republic; in their history textbooks, Turkish children hear nothing about Armenian culture or learn simply that they were enemies of the Turks.
  • the Turkish state and its governments have systematically removed all markers of the Armenians’ civilisation
  • Current scholarly discussion on the Armenian genocide, however, focuses almost exclusively on the human destruction, not taking into consideration the systematic annihilation of Armenian sites and monuments that has taken place since then
  • This is cultural death, and it is especially dangerous because it legitimates the denial of diversity by authoritarian states and their societies.
  • Historical records document previous erasures of peoples and their culture: the Native Americans and First Nations of north America; the Mayas and Aztecs of Mesoamerica; and the Roman destruction of Carthage (north Africa), which some scholars point to as the earliest recorded organised genocide.
  • the harrowing plight of Syrian journalist Ali Mahmoud Othman, co-founder of Le patrimoine archéologique syrien en danger. Othman was arrested by government forces in March 2012 and has not been heard of since his televised “confession” in May 2012
  • Recurring Internet images of ISIS fighters beheading western men obscure the equally outrageous and horrific acts of sexual violence against women, torture of children, and destruction of homes, markets, churches, Shi’a mosques, and ancient monuments. All of this constitutes the challenging environment in which cultural activists must do their work.
  • Lemkin’s teachings still have something to say to us today: without monuments and cultural objects, social groups are atomised into disaffected, soulless individuals
Ed Webb

Who should save Egypt's archives? - Opinion - Al Jazeera English - 0 views

  • the National Archive of Egypt continues to be held within the state's coercive grip. State security plays arbiter. Despite the efforts of Egypt's preeminent historian, Khaled Fahmy, it continues to viciously restrict access to the documents to all but a privileged few: These tend to be professional historians whose research is perceived as non-subversive to the state and its narratives, which are overwhelmingly nationalist.
  • since 1963, when a precedent-setting court decision forced the family of Egypt's nationalist icon, Saad Zaghlul, to "gift" his diaries to the state, private collectors have tended to keep their troves hidden from view. That same year, the Ministry of Culture formed a new Committee for the Writing of Egyptian History, which was tasked with identifying documents of "national importance". Those deemed worthy of the honour were confiscated from their owners and deposited in the National Archive. Rather than having the desired effect of bringing new resources out into the public, the Committee has encouraged owners - be it through inheritance or purchase - to hide away their collections and restrict access to them.
  • few have faith in the state as custodian of the nation's (particularly modern) heritage. Only days after the Mahfouz affair, thousands of invaluable books were set aflame in the 19th century Institut d'Egypte during an altercation between protesters and the Army. It was only by the intervention of ordinary citizens that the material was salvaged.
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  • If the new Egyptian state is to become un-autocratic, it will have to relinquish the monopoly it has long held over all "culture". No longer can "Literature", "History" and "Art" be cast as matters of National Security. Attempts to interrogate their meaning outside the framework of nationalism can no longer be viewed as heretical. Independent intellectuals and their audiences will have to turn away from the state, not towards it. Egypt's cultural heritage can really be left to the Egyptians. And if this heritage is to take the place it rightfully should in Egypt's post-revolution landscape, it is imperative to encourage the efforts of "ordinary Egyptians", those who have all along looked to build strong independent institutions outside the clutches of the ministries of culture and education.
Ed Webb

Letter From Turkey-Antioch is Finished - The Markaz Review - 0 views

  • This massive earthquake, in fact a geological event that has even created a canyon in the vicinity of Altınözü, in the southernmost province of Hatay, destroyed almost a dozen cities in an astonishingly large region covering over 100,000 square kilometers, including the north-western part of Syria.
  • the worst natural disaster in the history of the modern Turkish state. The numbers are almost uncountable
  • The government’s response has been remarkably wanting and slow, which is surprising for a country with the second largest army in NATO and, supposedly, a readiness to face disaster after collecting a special earthquake tax for over 20 years, ever since the infamous 1999 Izmit earthquake
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  • what actually disappeared with the destruction of Antakya could be easily misunderstood if one went by the Turkish media, which took a couple of days to even discover the topic, and then decided to tell the story of a provincial backwater, abandoned by God and destroyed by the forces of nature
  • this region was the very last pocket of different communities living together, often having escaped religious persecution elsewhere
  • a tradition of the Turkish state: restoring buildings of extinct communities and depicting this as a successful heritage policy. In Antakya, the synagogue was destroyed, possibly putting an end to Jewish life after 2,500 years, and so was the mosque, the Orthodox church, and the Protestant church.
  • The team of Nehna, an online platform devoted to the histories of minorities in the region, overnight turned into an activism and self-organizing front, connecting communities with resources. Speaking on the phone from Istanbul with Anna Maria Beylunioğlu, a co-founder of Nehna, she tells me about the idea to turn the platform into an association, because there’s so much work ahead in order to rebuild the lives of communities in Hatay, hoping that people will want to come back one day.
  • After all the dead are counted — which will take long weeks — we will have to face one of the greatest crises of homelessness in our times, with more than 10 million people affected.
  • Long years of systemic corruption in the construction sector and a controversial amnesty in 2018 for structures that didn’t meet the regulations created a factory of death. For example, the owners of a building in Antakya removed the columns in the basement in 2016 to make space for a kindergarten. Prosecutors rejected a criminal complaint over the removal; last week, 104 people died when the building collapsed. It’s not an isolated case. In response to the earthquake, the authorities issued arrest warrants for a large number of developers and builders, but unsurprisingly, the state officials who issued permits remain untouched
  • The inadequacy of the aid is seen by many as an intentional punishment for the local minorities, a means to push them into refuge and exile, so that the region can be completely redesigned and repopulated with a more homogeneous, less potentially volatile demographic.
  • One of the greatest Hellenistic cities, founded around 300 BCE, Antioch, as it was then known, was rocked by two earlier devastating earthquakes, and changed hands between Muslims and Christians, Europeans and Turks, Mongols and Crusaders, several times, reinventing itself completely on each occasion. What is most interesting about it is that its great fame is not necessarily matched by archeological discoveries, meaning that its identity is deeply buried within itself. If you visited Antakya without knowing about its ancient past, you wouldn’t be able to tell that it has a glorious history.
  • I only hope that Antioch survives the reconstruction, which is often more damaging to heritage than destruction. Antioch is definitely not finished; let’s say it’s just paused.
  • this complexity gets in the way of the fabrication of facts necessary for a dictatorship
Ed Webb

A crisis in Tunisia: Murder most foul | The Economist - 0 views

  • Tunisia’s worst crisis since the revolution that toppled the country’s long-serving, secular-minded dictator, Zine el-Abidine Ben Ali, who fled into exile in January 2011
  • In the past few months Islamist thugs have been taking the law into their own hands. Neighbourhood “committees to defend the revolution”, often including Nahda members who were political prisoners under Mr Ben Ali, have been accused of trying to intimidate opposition parties and have incurred growing hostility from more secular types. In December they violently broke up a trade-union rally.
  • The veneration of local saints across north Africa harks back to pre-Islamic Berber and sub-Saharan cultures. Muslim reformists in 19th-century Tunisia dismissed such traditions as demeaning and superstitious. Under Habib Bourguiba, the country’s first president after its independence from France in 1956, many shrines were turned into museums, cultural centres or even cafés. Others were officially tolerated for giving succour to people with medical or psychological worries. Nahda, which is close to the Muslim Brotherhood, has proclaimed an “Arab and Islamic identity”, implying distaste for shrine worship. But the desecrations obliged them to declare their respect for Tunisia’s diverse cultural and ethnic heritage.
Ed Webb

Kuwaiti activists targeted under GCC security pact - Al-Monitor: the Pulse of the Middl... - 0 views

  • Kuwaiti civil society is one of the most vibrant in the Gulf, hence its early rejection of the GCC Internal Security Pact, which was interpreted as yet another attempt to silence dissent in their own country. Many Kuwaiti activists resented Saudi hegemony, which the pact is meant to strengthen not only in the small emirate but the other ones, too. It is evident now that criticizing Saudi Arabia is taboo, the violation of which definitely leads to perhaps several years in prison. Kuwaiti apprehensions were not unfounded but they couldn't do much about the treaty that was ratified by their parliament. Several opposition groups boycotted the elections that eventually produced a docile body. On the other side of the border, there was no debate or controversy related to the pact as Saudis are completely disenfranchised. The only consultative council they have is appointed by the king and has no power to discuss security pacts with the GCC or other countries.
  • there is more to the recent detentions at the request of Saudi Arabia than simply freedom of speech. Regardless of their ideological affiliations, all the detainees belong to tribes that have historically lived between Saudi Arabia and Kuwait. Also all the detainees have gone beyond their Bedouin way of life to acquire education, political visions and determination to be part of states established when they were lacking skills. The governments of most GCC countries prefer the tribal Bedouin population to remain as part of folklore. Their ancient tents, camels and coffee pots are a reminder of a pure Arabian heritage, lost under the pressure of globalization, foreign labor populations and the ethnic diversity of the coastal states. So Gulf leaders, including the Kuwaitis and Saudis, prefer the Bedouin to be in the museum and the folklore heritage festivals rather than in public squares, demonstrating against corruption and calling for true citizenship
  • Today, not only Saudi Arabia but also Kuwait have to manage a different citizen, namely the "tribal moderns” who speak the language of human rights, freedom of speech, civil society, accountability, anti-corruption, elections and democracy. Such slogans are written on placards, chanted in demonstrations in Kuwait and virtually circulated in Saudi Arabia, as demonstrations are banned.
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  • The tribal moderns may endorse Islamism, or liberal democracy, but the fact of the matter remains constant. From the perspective of regimes, they are a dangerous bunch, simply because if they invoke tribal solidarities, they may be heeded by their fellow cousins, both imaginary and real.
  • No doubt, activists in Kuwait and other GCC countries will fall under the heavy weight of a pact designed above all to control, monitor and punish dissidents. The GCC itself may not move from cooperation to unification in the near future but it has certainly become yet another mechanism to silence peaceful and legitimate opposition across borders. Read More: http://www.al-monitor.com/pulse/originals/2015/03/saudi-gcc-security-dissident-activism-detention-opposition.html Madawi Al-Rasheed Columnist  Dr. Madawi Al-Rasheed is a columnist for Al-Monitor and a visiting professor at the Middle East Centre at the London School of Economics and Political Science. She has written extensively about the Arabian Peninsula, Arab migration, globalization, religious trans-nationalism and gender. On Twitter: @MadawiDr !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);js.id=id;js.src=p+'://platform.twitter.com/widgets.js';fjs.parentNode.insertBefore(js,fjs);}}(document, 'script', 'twitter-wjs'); function target_popup(a){window.open("","formpopup","width=400,height=400,resizeable,scrollbars");a.target="formpopup"}
Ed Webb

'Everything is stolen from us': Tunisians fight to preserve cultural heritage | PLACE - 0 views

  • The looting of archaeological sites is a longstanding problem in Tunisia
  • Objects of significant historical and cultural value often end up on the European market and in the homes of Tunisia's rich and powerful
  • instability and chaos of conflict often provides a window for archaeological looting
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  • the authorities are getting more serious about tackling the illicit antiquities trade
  • The western region of Kasserine, where the shrine of Sidi Boughanem is located, is one of the most marginalised parts of the country - with government figures showing about one in four people unemployed, far higher than the 15% unemployment rate for the country as a whole. It is also one of the most archaeologically rich. There are four major sites located in an area of 8,000 square kilometres (3,000 square miles), and the land is peppered with architectural ruins and antique stones.
  • the sheer number of small sites makes it impossible to keep an eye on all of them
  • "There are economic reasons (for looting)," he told the Thomson Reuters Foundation in Tunis. "The blame should not be put on the people who are trying to get by day-to-day, but the persons who are furnishing these collections."
  • Ayoub Sayhi, a 22-year-old amateur filmmaker from Thala, called on the government to do more to care for the country's ancient objects. To Sayhi, the looting of Kasserine's antiquities was just another symptom of what he saw as the state's neglect of the region. "(My film) is to get the government to do something about this region because it is poor even though it is rich in natural resources," he said. "Everything is stolen from us, both in the day and in the night."
Ed Webb

British archaeology falls prey to Turkey's nationalist drive - 0 views

  • Turkish authorities have seized possession of the country’s oldest and richest archaeobotanical and modern seed collections from the British Institute at Ankara, one of the most highly regarded foreign research institutes in Turkey, particularly in the field of archaeology. The move has sounded alarm bells among the foreign research community and is seen as part of President Recep Tayyip Erdogan’s wider xenophobia-tinged campaign to inject Islamic nationalism into all aspects of Turkish life.
  • “staff from the Museum of Anatolian Civilizations, the General Directorate for Museums and Heritage from the Ministry of Culture and the Turkish Presidency took away 108 boxes of archaeobotanical specimens and 4 cupboards comprising the modern seed reference collections” to depots in a pair of government-run museums in Ankara. The institute’s request for extra time “to minimize the risk of damage or loss to the material was refused.”
  • Coming on the heels of the controversial conversions of the Hagia Sophia and Chora Museum into full service mosques this summer, the seizure has left the research community in a state of shock, sources familiar with the affair said.
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  • The formal justification for the raid was based on a decree issued on Sept. 3, 2019. It authorizes the government to assume control of local plants and seeds and to regulate their production and sales.
  • Turkey’s first lady Emine Erdogan, a passionate advocate of herbal and organic food products, introduced the so-called “Ata Tohum” or “Ancestral Seed” project that envisages “agriculture as the key to our national sovereignty.” The scheme is aimed at collecting and storing genetically unmodified seeds from local farmers and to reproduce and plant them so as to grow “fully indigenous” aliments.
  • Ata Tohum is thought to be the brainchild of Ibrahim Adnan Saracoglu, an Austrian-trained biochemist.  He is among Erdogan’s ever expanding legion of advisers. The 71-year old has written academic tracts about how broccoli consumption can prevent prostatitis. He was with the first lady at the Sept. 5 Ata Tohum event.
  • The professor railed against assorted Westerners who had plundered Anatolia’s botanical wealth and carried it back home.
  • “Seeds” he intoned, “are the foundation of our national security.”
  • a “classic nationalist move to dig deeper and deeper into the past for justification of the [nationalist] policies that you are currently putting in place.”
  • parallels with the founder of modern Turkey, Kemal Ataturk, who “connected Turkish civilization back to the Phrygians and the Hittites” as part of his nation-building project.
  • “You have these genetic ties to the land through these seeds as proof that our civilization belongs here and has been here since time immemorial. To want to have these [seeds] in the first place is part of the nationalist framework.”
  • The ultimate fate of the British Institute’s seeds remains a mystery. It’s just as unclear what practical purpose they will serve.
  • “the archaeology seeds are essentially charcoal, dead and inert.” As for the modern reference collection “we are talking about stuff that was collected 25 to 50 years ago and is not going to be able to germinate.”
  • “But in order to get genomic information you only need one or two grains, not the whole collection. What [Turkish authorities] have done is they’ve removed this research resource from the wider Turkish and international community of researchers. It was a nice, small research facility, open to anyone who wanted to use it. Now it’s all gone,”
Ed Webb

An ancient pyramid is getting a glow up. Archaeologists are down on it. - The Washingto... - 0 views

  • Although the Menkaure pyramid is a part of a UNESCO World Heritage site, UNESCO said in an email that it was unaware of the project and had “written to the Egyptian authorities to ask them for more information.”
  • a group of archaeologists called the project “entirely unscientific” and accused those behind it of chasing publicity over legitimate archaeological inquiry. They stressed that documentation cannot occur at the same time as the excavation shown in the video.AdvertisementStory continues below advertisementProceeding with the project “is tantamount to tampering with Egyptian antiquities and undermining its antiquity and history,”
Sherry Lowrance

Dissipating Dissent: Morocco's Stabilizing Spatial Tactics - 1 views

  • The inquiry at hand focuses on larger narratives that have managed to discourage uprisings from happening in the first place. It focuses on aspects of the country's spatiality that are usually accorded little attention - large, pervasive, and enveloping initiatives that are seen to improve the old and bring about the new - aspects which are often overlooked either because they are thought of in positive terms, even by local Moroccans, or because they are so gargantuan in scale, literally spanning the entire country in some instances, that academic analysis often finds it difficult to relate them to more localized and isolated events. It is the ambition here to at least shed some light on these larger, perhaps banal, aspects of Morocco’s physical environment, where, upon examination, the state's spatial tactics are found to be most evident and most effective
  • The inquiry at hand focuses on larger narratives that have managed to discourage uprisings from happening in the first place. It focuses on aspects of the country's spatiality that are usually accorded little attention - large, pervasive, and enveloping initiatives that are seen to improve the old and bring about the new - aspects which are often overlooked either because they are thought of in positive terms, even by local Moroccans, or because they are so gargantuan in scale, literally spanning the entire country in some instances, that academic analysis often finds it difficult to relate them to more localized and isolated events. It is the ambition here to at least shed some light on these larger, perhaps banal, aspects of Morocco’s physical environment, where, upon examination, the state's spatial tactics are found to be most evident and most effective
  • This perceived link is capitalized upon by the Moroccan monarchy; it employs, in sync with the country’s landscape of indigenous architecture, an elaborate system of state rituals and ceremonies, traditional fashion choices, titles and honors, among other strategies, all in order to preserve a constructed image in which the monarchy is not only inseparable from the nation’s Islamic heritage, but also from the very historical foundations of Morocco
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  • The monarchy’s role as both the custodian and ultimate arbiter of tradition in Morocco lends it not only renewed legitimacy, but it also bestows it with the impression of permanence, much like the architecture it rigorously preserves.
Ed Webb

Tunis Greets an Ottoman-Era History Long Banished by Its Dictators - NYTimes.com - 0 views

  • Dictatorships have a way of manipulating historical narratives. So alongside any of the most pressing issues of the day, the past, too, is in play.The struggle to shape the past, and give it new authenticity, can be witnessed all around the Tunisian capital.Last summer, the Tunisian government restored a statue of Habib Bourguiba, the founder and first president of the republic, to its original place on the capital’s main avenue.
  • Mr. Bourguiba’s statue had replaced a humiliating symbol of colonialism: an image of the colonialist politician Jules Ferry with a Tunisian woman at his feet proffering an olive branch, he reminded Tunisians.“That used to be the symbol of colonialism, and Bourguiba is the symbol of freedom, of independence and of the modern state,” he said at the unveiling.
  • “Usually history is written by the victors, but this is the opposite,” said Adel Maizi, the president for preservation of memory at the commission. “These testimonies will reveal the truth.”
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  • “Dictatorship always tries to keep things secret,” he explained. “These kinds of testimonies are against forgetting. They will preserve memory for the country and serve as a way to guard such things happening in the future.”
  • Ridha Moumni, a curator of the exhibit, insists it is not political, but a matter of history. Yet he is displaying events that Tunisia’s dictators sought to suppress.“We have a very rich heritage that no one knew about,” Mr. Moumni said. “Our goal was to show that Tunisian modernity did not start with independence or colonization.”
  • it provides a history lesson on the significant reforms of the era — the founding of the army, the drafting of a constitution and development of diplomatic relations — that helped forge a nation
  • Among the original documents on display, one abolished slavery in 1846 — before the United States did so
  • a constitution drafted in 1860 that recognizes the rights of all citizens, including Christian and Jewish minorities, and census registers, in Hebrew and Arabic, belonging to Tunisia’s ancient Jewish community
  • Another discovery is the diversity of Tunisia’s leaders — from the Christian foreign minister, Giuseppe Raffo, to a Circassian general, Kheireddine Pasha, and the former slave Mustapha Khaznadar, who married into the royal family and rose to become the bey himself.
Ed Webb

Poland Leads Wave of Communist-Era Reckoning in Europe - NYTimes.com - 0 views

  • “In order to defend ourselves in the future against other totalitarian regimes, we have to understand how they worked in the past, like a vaccine,” said Lukasz Kaminski, the president of Poland’s Institute of National Remembrance.
  • Reconciling with the past is an issue that has hovered over post-Communist Europe for decades. But today that experience has broader global resonance, serving as a point of discussion across the Arab world where popular revolts have cast off long-serving dictators, raising similarly uncomfortable questions about individual complicity in autocratic regimes. Arab nations are forced to grapple with the same issues of guilt and responsibility that Poland and the rest of Eastern Europe are once again beginning to seriously mine. Time makes the past easier to confront, less threatening, but no less urgent to resolve. The experience here, however, suggests that it may be years, decades perhaps, before the Arab world can be expected to look inward.
  • The resurfacing a generation later of these issues is not entirely without controversy, often driven by hard-line governments and prompting accusations of score-settling and political opportunism.
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  • In most cases these revolutions were not complete overthrows, but moderated transitions of power. The Communist authorities stepped aside, but with conditions. In Poland the return of the post-Communists came even more quickly than in Hungary, with the Democratic Left Alliance winning in 1993, reinforcing cleavages in Polish society between those ready to move on and those who could not. “I expected some kind of Nuremberg for Communism,” said Tadeusz Pluzanski, whose father was tortured by the Communist secret police. “There was no revolution,” he said, “just this transformation process.”
  • “With dictatorship comes a dark heritage and after the dictatorship is gone; at first no one wants to deal with it,” said Antoni Dudek, a member of the board at the Institute of National Remembrance in Poland. “Usually it comes with the new generation that is ready to ask inconvenient questions.”
Ed Webb

Egypt's Nubians continue to demand right of return - Al-Monitor: the Pulse of the Middl... - 0 views

  • they called for the need to introduce Nubian history to the school curriculum, from primary school to university, in order to teach society about the importance, customs and traditions of Nubian civilization and put an end to racist attacks against them
Ed Webb

Spoiler alert: Saudi television network bans Turkish soap operas | Middle East Eye - 0 views

  • A Saudi-owned television network has announced it will pull hugely popular Turkish dramas from its schedules, in what experts inside Turkey say is an attempt by Saudi Arabia's crown prince to pacify clerics already outraged by his push to modernise the kingdom.
  • the Arab world’s largest private broadcaster, MBC, was ordered to stop broadcasting often racy Turkish television shows. The MBC Group is Dubai-based and controlled by Saudi investors
  • growing tensions between Turkey and the Saudi Arabia-United Arab Emirates axis in the row over Qatar's support for, among other things, the Muslim Brotherhood
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  • there has been pressure for a long time now to block Turkish programmes that often take up prime time slots from both Lebanese and Egyptian producers and filmmakers
  • Before the recent - and most likely politically motivated if not sponsored - spate of Turkish Ottoman history-based dramas, Turkish television programming was still a major hit in the Arab world
  • To many Middle Eastern viewers, drawn-out Turkish soap operas combining love affairs, drama and mystery more than just being quality television productions represented hope that it was possible to harmoniously merge east and west without sacrificing local identity
  • depiction of a lifestyle choice that is not an option in the Gulf
  • “Producers and TV/film firms have their costs covered before they commence filming via the deals they make with domestic broadcasters,” he said.“Other than that Turkish television has never been more popular. It has a market in eastern Europe, Africa and even Latin America.”
  • “There are so many dimensions to this ban. Another one is that Bin Salman has also launched a big drive on restoring historical places in the kingdom. But with their own Saudi interpretation," Hayek said."And then you have these Turkish historical-based programmes being beamed into peoples’ homes who are very keen to learn about their past and heritage. They can’t be happy about that”.
Ed Webb

Saudi Arabia implements public decency code as it opens to tourists - Reuters - 0 views

  • Saudi Arabia said on Saturday it would issue fines for 19 offences related to public decency, such as immodest dress and public displays of affection, as the Muslim kingdom opens up to foreign tourists.
  • a visa regime allowing holidaymakers from 49 states to visit one of the world’s most closed-off countries
  • Violations listed on the new visa website also include littering, spitting, queue jumping, taking photographs and videos of people without permission and playing music at prayer times
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  • It said Saudi police had the sole responsibility for monitoring offences and imposing fines, a comment that appeared to marginalize the kingdom’s religious anti-vice squads whose authority to pursue suspects or make arrests was curbed in 2016.
  • Alcohol remains illegal, which could deter some tourists. It also remains unclear if unmarried foreign men and women would be permitted to share a hotel room.
  • there have been no moves towards opening up a system that has kept the ruling Al Saud family firmly in control of political power
  • The authorities have detained women’s rights activists for the past year amid a broader crackdown on dissent. The crown prince’s image abroad has also been tarnished by last year’s murder of journalist Jamal Khashoggi inside the kingdom’s Istanbul consulate, and a devastating war in Yemen
  • vast tracts of desert but also verdant mountains, pristine beaches and historical sites including five UNESCO World Heritage Sites
Ed Webb

Is tourism the antidote to youth unemployment in Oman? - 0 views

  • A stubbornly high youth unemployment rate is one of Oman's most pressing internal issues. Roughly half of Oman's youths are unemployed, the World Bank estimates.
  • many Omanis await structural economic reforms, as the hydrocarbon industry accounts for 74% of government revenues but employs only 16,000 citizens of the Gulf state
  • the country’s road map for social and economic reform identifies five high-priority sectors, including the employment-intensive tourism industry. Ranked as one of the fastest growing industries in the world, the tourism sector could employ a total of 535,000 people, directly and indirectly, in Oman by 2040 to cater to 11 million visitors.
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  • The government is expected to play a "crucial" role in tourism development by injecting $6 billion over 25 years to trigger $43 billion worth of investments from the private sector.
  • the promises to allocate 223,000 direct tourism jobs to Omani nationals by 2040 does not align with Oman's undersized tourism education sector, which graduates only a few hundred students per year, mainly from the Oman Tourism College
  • although the number of tourists visiting Oman has doubled since 2008, the industry employs less than 17,000 Omanis.
  • The country’s ratio of debt to gross domestic product is rated junk by all three major agencies, as it has multiplied by 12 since 2014. Moreover, the Omani economy is ranked the worst performing among Gulf countries
  • “The concept of SMEs [small and medium enterprises] does not exist in the field of tourism anyway, the whole system is designed for large corporations,” said Christopher Chellapermal, a French entrepreneur. Chellapermal ran a scuba diving business in Oman for 15 years before being forced out of business in 2017.
  • “Corruption was also an issue since local authorities requested me to pay imaginary taxes," he said. "I am an ordinary man so I had to shut up and comply.”
  • For Chellapermal, Oman "makes the crazy wager" of luxury tourism by prioritizing premium visitors when the backpacker segment would be a better fit.
  • “Chinese and Indian tourists are very much interested in culture and heritage destinations," Hollister said. "Oman could focus on this segment to make it their niche, a differentiator.”
  • wealth of cultural and natural assets. The Ministry of Tourism promotes Oman as a hidden jewel at the tip of the Arabian Peninsula. 
  • regional tensions had very little impact on tourism
  • As Sultan Haitham bin Tariq Al Said takes power, analysts worry that Oman’s foreign policy of neutrality could be at stake. Will “any of Oman’s more assertive neighbors seek to sway Haitham to align more closely with their own approach,” Kristian Coates Ulrichsen wrote for Al-Monitor.
  • The prospect of tensions between Muscat and neighboring states does not please tourism actors, as Saudi Arabia and the United Arab Emirates are Oman’s key source regional markets for tourism. In 2018, Gulf citizens accounted for about half of international arrivals.
  • Saudi Arabia’s aggressive push to develop its leisure tourism industry and attract 100 million visits by 2030 collides with Oman’s ambitions
Ed Webb

Not Arab, and Proud of It | Foreign Policy - 0 views

  • Tunisia’s Amazigh-speaking population, estimated to be less than 1 percent of the country’s population of 11 million, is much smaller. Tunisia’s first president, Habib Bourguiba, and his successor, Zine El Abidine Ben Ali, both intent on forging national unity around the identity of the majority Arab population, pursued policies that oppressed and marginalized the group. So it should come as little surprise that Tunisia’s Amazigh saw the 2011 revolution as a chance to speak up about their grievances, revive their heritage, and preserve it from extinction.
  • Since 2011, many Amazigh have organized to push for more cultural and historical recognition. Houcine Belghith is a member of the Club of Amazigh Culture, a civil society that has taken advantage of post-revolutionary freedoms to overcome the long years of silence. “In the past, we were stripped of our right to be who we are, to protect our identity, and to speak our language,” he said. “They excluded us, marginalized us.”
  • Bourguiba’s strategy for marginalizing the Amazigh included resettlement plans aimed at pushing them to integrate with their Arab neighbors — a policy that succeeded to a considerable degree. Even so, though, a few isolated communities survived
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  • “Bourguiba did good things, but he also did some bad things,” said Jaloul Ghaki, president of the Tunisian Association of Amazigh Culture. “He sent us to school. He made sure we got an education. But his vision of Tunisia didn’t leave much room for our difference.” Ben Ali continued the basic contours of the policy, Ghaki says. “He suppressed the Amazigh language to preserve the unity of the country, as if the unity of the country depended solely on a common language.”
  • Tunisians don’t just eat and dress Amazigh. They also speak Amazigh. Modern Tunisian Arabic is full of Amazigh words (especially names for animals, such as fakroun for “turtle” or allouche for “sheep”). Many Tunisian place names, like Tataooine (which lent its name to a planet in the Star Wars movies) and Medenine, are of Amazigh origin. The name of the very country probably has its roots in Amazigh. Historians trace the word “tunes” to Amazigh inscriptions of the sixth century B.C., though it’s still unclear what the original word meant.
  • some accuse him of leading a separatist movement, while others attack him for advocating for the use of a language other than Arabic, which, they say, is “the language of heaven and the Quran.” “A lot of these accusations are rooted in ignorance,” he said. “Many people in Tunisia do not know that there is an Amazigh community. We once organized a peaceful protest in downtown Tunis. Some guy came to us told us to go protest in our own country. He thought we were Algerians or Moroccans.” Other Amazigh told me of Arab neighbors who accuse them of trying to break up the country, up to and including involvement in alleged Western conspiracies to undermine Arab civilization.
  • Grine, of the Amzigh club, said she would like to see it taught as an optional language in schools, alongside other foreign tongues such as Hebrew, Turkish, and Korean.
Ed Webb

Not Arab, and Proud of It | Foreign Policy - 0 views

  • One of the most important gains of Tunisia’s 2011 uprising is the voice it gave to the country’s racial, sexual, religious, and even ethnic minorities like the Amazigh, who are descended from the people who inhabited North Africa before the Arab invasion. Even today Amazigh is widely spoken in Algeria and Morocco, where it has recently become an official language alongside Arabic.
  • Tunisia’s first president, Habib Bourguiba, and his successor, Zine El Abidine Ben Ali, both intent on forging national unity around the identity of the majority Arab population, pursued policies that oppressed and marginalized the group. So it should come as little surprise that Tunisia’s Amazigh saw the 2011 revolution as a chance to speak up about their grievances, revive their heritage, and preserve it from extinction.
  • Bourguiba’s strategy for marginalizing the Amazigh included resettlement plans aimed at pushing them to integrate with their Arab neighbors — a policy that succeeded to a considerable degree. Even so, though, a few isolated communities survived — such as the town of Zrawa, the Marhouk brothers’ hometown.
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  • “Bourguiba did good things, but he also did some bad things,” said Jaloul Ghaki, president of the Tunisian Association of Amazigh Culture. “He sent us to school. He made sure we got an education. But his vision of Tunisia didn’t leave much room for our difference.”
  • Ghaki said some accuse him of leading a separatist movement, while others attack him for advocating for the use of a language other than Arabic, which, they say, is “the language of heaven and the Quran.” “A lot of these accusations are rooted in ignorance,” he said. “Many people in Tunisia do not know that there is an Amazigh community. We once organized a peaceful protest in downtown Tunis. Some guy came to us told us to go protest in our own country. He thought we were Algerians or Moroccans.”
Ed Webb

Tunisia's Dying Jazz | Foreign Policy - 0 views

  • Bidali is one of the last living practitioners of stambeli, a uniquely Tunisian hybrid of musical genre, healing practice, and religious ceremony. It’s deeply rooted in the history of a specific community: the descendants of slaves brought to the region from sub-Saharan Africa during the eighteenth and nineteenth centuries. It also has close links to Sufism, an ancient form of Islamic mysticism that uses music, dance, and rhythm to induce trance-like states that are supposed to bring listeners closer to the essence of the divine
  • President Habib Bourguiba, Tunisia’s first postcolonial leader, gave state support to many forms of art, but stambeli wasn’t among them; it didn’t fit the modern image of the country he was trying to shape
  • while subsequent police crackdowns have landed Salafists of all stripes in jail, some of the trends they promoted, such as moral self-policing and austere interpretations of Islamic cultural heritage, have taken root in society. With its unorthodox religious associations, stambeli has found itself in the firing line
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  • because of the rising influence of orthodox interpretations of the faith, stambeli artists are careful to stress the monotheistic, Islamic essence of their practice
  • The origins of stambeli music resemble those of American jazz (even though the two genres don’t sound alike). In both cases, the musical traditions of former slaves combined with the diverse cultural influences of their new environments to create something radically new. Whereas slaves arriving in Louisiana mixed their music and practices with European, Caribbean, and American ingredients, slaves arriving in Tunis during the same period fused their animist practices with North African versions of mystical Sufism and orthodox Islam. Mounir Argui, a theater director and music producer who works with Bidali, says that the metal castanets that play such a prominent role in stambeli performances evoke “the sounds of chains and shackles” that the slaves once wore, while the chanting recalls the “moaning.”
  • the Tunisian state never prioritized the preservation of stambeli, focusing instead on the art and culture it considered highbrow
  • Many Tunisians see stambeli as an alien phenomenon associated with blacks, who are already widely viewed as not quite Tunisian. In post-revolutionary Tunisia, where asserting the Islamic character of the country has become an important political symbol for some, the pagan origins of stambeli also cause suspicion
  • As long as some Tunisians continue to see freedom of religion and freedom of art as mutually exclusive, the rare traditions like stambeli that manage to straddle both will find little space
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