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The names Allah and Ali are often represented in enigmatic patterns inside the tombs and books of mystical Shia sects such as the Alevis and Bektashis to this day, but always they are accompanied by the name Muhammad. These can sometimes include mirrored script.But unlike Larsson's find, these examples usually include both the name depicted the correct way around and the reflection.

Recep Tayyip Erdogan, Turkey’s president, became the first to condemn Beijing, however, describing China's treatment of its Uighur population as "a great cause of shame for humanity" last month and asking it to close the "concentration camps".

Imran Khan, prime minister of Pakistan, where Prince Salman has just visited, said he “did not know” much about the conditions of the Uighurs.

co-organized by religious leaders with close ties to the governments in Egypt and the United Arab Emirates—two countries widely perceived to be particularly hostile to political Islam

In October 2017, during a meeting with Vladimir Putin in Moscow, Saudi King Salman bin Abdulaziz reportedly discussed Islamic proselytization in Russia. Saudi and Russian officials told Theodore Karasik, a Russia expert in Washington, that the king agreed to pull the plug on mosque funding and proselytization. (Last February, Riyadh made a similar move when it gave up control of Belgium’s largest mosque, notorious as a breeding ground for extremism.)

Russia’s Islamic outreach became more visible, at least in the Middle East, in 2016, precisely when anti-Muslim sentiments in Western countries appeared on the rise, and Russian trolls and bots were spewing anti-Muslim rhetoric on American political forums

while theological schisms remain vast between the views of Kadyrov and his Saudi hosts, the Russian-Saudi relationship is strong

Russia may also be attempting to counter the widespread perception that Moscow is hostile to Islam (because of the lingering legacy of the Soviet invasion of Afghanistan) or to Sunni Islam in particular (because the country is associated with Iran and its proxies)

Moscow’s desire to distinguish itself from the United States

Over the summer, Kadyrov was welcomed like royalty in Saudi Arabia. Saudi authorities let him inside Prophet Mohammed’s room, which is closed to all but special guests

“Ramzan Kadyrov has made it one of his top priorities in recent years to build friendships throughout the Middle East, in particular the Gulf. Kadyrov portrays Chechnya as essentially an independent Islamic state,” says Neil Hauer, a Georgia-based political analyst on Syria, Russia, and the Caucasus. “Kadyrov also offers Arab and Gulf leaders … his experience in crushing a domestic Islamist insurgency.”

Several countries in the Middle East and North Africa are working together more closely than ever to suppress extremism and steer local populations to a new understanding of street protests as a tool of jihadists and an obstacle to social peace

The U.S. and other Western countries may not accept the principle that Islamists and Salafis are as dangerous as militant jihadis. Russia, by promoting a particular brand of Islamic moderation in unison with Arab powers, could cement its position in the region more deeply than through economic and military means alone

The UAE, while liberal in many regards compared to its Middle Eastern neighbors, has strict laws governing expression. Journalists working in the country require government-issued press cards. People also have been jailed for their comments online.

The plan, to be funded by private Saudi and Emirati investors and executed by Egyptian firms that helped broaden the Suez Canal, also envisions the construction of five hotels, two ports and a free trade zone.

The $750 million project would have the dump ready for when Saudi Arabia inaugurates the first two of its 16 planned nuclear reactors in 2027. Saudi Arabia is reviewing proposals to build the reactors from US, Chinese, French, South Korean contractors and expects to award the projects in December.

Qatar’s more liberal Wahhabism of the sea contrasts starkly with the Wahhabism of the land that Prince Mohammed is seeking to reform. The crown prince made waves last year by lifting a ban on women’s driving, granting women the right to attend male sporting events in stadiums, and introducing modern forms of entertainment like, music, cinema and theatre – all long-standing fixtures of Qatari social life and of the ability to reform while maintaining autocratic rule.

A traditional Gulf state and a Wahhabi state to boot, Qatari conservatism was everything but a mirror image of Saudi Arabia’s long-standing puritan way of life. Qatar did not have a powerful religious establishment like the one in Saudi Arabia that Prince Mohammed has recently whipped into subservience, nor did it implement absolute gender segregation. Non-Muslims can practice their faith in their own houses of worship and were exempted from bans on alcohol and pork. Qatar became a sponsor of the arts and hosted the controversial state-owned Al Jazeera television network that revolutionized the region’s controlled media landscape and became one of the world’s foremost global English-language broadcasters.

Qatari conservatism is likely what Prince Mohammed would like to achieve even if that is something he is unlikely to acknowledge

“I consider myself a good Wahhabi and can still be modern, understanding Islam in an open way. We take into account the changes in the world,” Abdelhameed Al Ansari, the then dean of Qatar University’s College of Sharia, a leader of the paradigm shift, told The Wall Street Journal in 2002.

if built, the channel would suggest that geopolitical supremacy has replaced ultra-conservative, supremacist religious doctrine as a driver of the king-in-waiting’s policy

The subject came out of something I lived through, growing up in a war. Something that my co-screenwriter Joelle also lived through. It’s not like we read a book or based it on a TV interview on CNN. It’s something that we lived through, all the dynamics that you saw in the film, we are very familiar with it. You know, the Palestinian point of view, the Christian point of view. These are things that are so familiar to us. You know it’s this thing that we grew up eating and drinking and living. We were stopped at checkpoints, we hid under the bombs, we lived in shelters in Beirut in the 70s and the 80s and the 90s

We could have been such a lighthouse in the midst of all these other places around because we’re so interesting. Lebanon so interesting. But it’s sad that it does not fully use its potential. You know Christians, Muslims, Shiites, Sunni, liberal, it has all the potential of making a very, very interesting place

I had a lot of prejudice towards the Christians growing up. Like incredible. My parents were very left wing pro-Palestinian. And anybody from the Christian camp, from East Beirut, was considered a traitor, the enemy. And then you meet people from East Beirut, Christians, who were part of the Christian camp, and then you sit down and they work on your movie and and then you go have a drink and then you suddenly say, “Their story’s like mine, they suffered as much as [me].”

“The Insult” is about reexamining the other side. The woman who co-wrote the film with me who became my wife — we wrote four films together — she comes from the Christian camp. I come from [Muslim] West Beirut. She wrote all the scenes of the Palestinian. And I wrote the scenes of the Christians. We swapped.

every screening we do in the states, in Los Angeles in Telluride, in Toronto people were like so emotional about it. And then they said, “We totally identified because of what’s going on in the States today. We are living in America at a period where it feels like this entire society is tearing apart a bit.” And they look at the film and suddenly it’s speaking to them, even though that was not the intention.

Sometimes the country needs to go through a tear in order to heal better.

scripture was not determinative—but rather more often justificatory—of political positioning… Nonetheless, it was highly relevant and influential, because many Ennahda members and leaders weigh questions of political maneuvering through the lexicon of scripture. Finding justification in scripture is therefore very important for Ennahda members; even if those justifications are themselves often context-dependent and subject to choices made by key leaders

This does not mean that religion does not matter—it does play a role at the level of the base and even amongst leadership circles, especially when it comes to carrying out da’wa (proselytization), implementing projects to ‘Islamize’ society from below, creating the political conditions which will nurture the kind of stability in which campaigns for more ‘religiosity’ can be initiated.

scripture provides the resources and rhetoric with which Islamists construct their high-level worldview and distinguish themselves from other political competitors

I view Islamist parties, especially, as responsive to the kinds of institutional structures and broader culture frames they encounter (and seek to shape). If I take the question as extending beyond parties to broader Islamist movements [i.e. the haraka, it becomes a little harder to say. It seems possible that scripture plays a larger role for other Islamist organizations, in terms of attention to charitable practices, public morality, and personal piety

The guardianship system’s rules extend to women who marry Saudis, like Ms. Vierra, and their children, including dual citizens like Zeina. Even after they divorced last year, Ms. Vierra’s ex-husband, whom she married in 2013, remains her guardian and Zeina’s.Wielding his guardianship powers, he prevented her from going home to see her family at Christmas and let her legal residency expire, which left her stuck, unable to access her bank account or leave the country.

He told the court that Ms. Vierra, who is from Washington State but moved to the kingdom in 2011 to teach at a women’s university, did not speak Arabic well, and that she was an atheist.

He also submitted photos of her in a bikini, in yoga pants and with her hair uncovered — evidence of suspect or forbidden dress in a country that requires women to wear loose abayas in public.

Ms. Vierra said the photos were taken in the United States and were from her private social media accounts.

The court accepted his testimony at face value, she said, while hers was legally worthless unless she could bring in male witnesses to back her up.

he accused her in court of giving him the drugs and of forcing him to say he was an atheist, both of which Ms. Vierra denies.

“It’s videos versus male witnesses,” Ms. Vierra said. “They wouldn’t in some cases even look at the evidence that I had. It was just completely disregarded because he ‘swore to God.’ It’s all been infuriating.”

She had committed to a life in Saudi Arabia so that she could be with her daughter and Zeina could know her Saudi relatives, she said, and had also been proud to obtain a license to open her yoga studio, the first of its kind in the country.Now, she said, she felt everything she had done in good faith was being used against her.

at a time when multiculturalism has brought issues of religion and politics back to the foreground, religious literacy is lacking

such arrangements may serve to contain the critical voice and positive role religious faiths can play in the public sphere precisely because of their religious orientation, in challenging such things as the misuse of power or excesses of capitalism, for instance, and how this role might contribute towards developing a more equal society

a religiously literate secularity is a benefit to everyone

such literacy improves rather than detracts from the ability to engage with religion when its societal impact might be negative. A will to understand is surely more powerful here than a will to ignorance. The presence of religious reasons, language and motivations in the public sphere provides a deeper engagement with them, which both enables better understanding between co-citizens of different faiths, denominations and none, as well as a more literate way of challenging them where that is necessary and where it is part of a healthy democratic engagement.

All six branches of Ajisafe’s Sanctuary Praise Church, one of Sierra Leone’s largest Evangelical communities, have been indefinitely shut down by the social welfare ministry pending further investigations. Police have been dispatched to each location to prevent anyone from entering after CID officials claimed that “credible information” indicated the existence of a plot to burn down the church’s Freetown headquarters.

who says just because some hateful comments were said that suddenly every Muslim in the country is going to jump for an opportunity to destroy the man? By assuming so, the government is just reinforcing that stupid narrative about Muslims the pastor put out in the first place

Members of the Inter-Religious Council of Sierra Leone have condemned Ajisafe’s statements. The council’s secretary general, Reverend Dr Usman Jesse Fornah, said Sierra Leone’s Christians have lived “a peaceful coexistence with Muslims and want it to continue”. The organisation’s president, Sheikh Abu Bakarr Conteh, emphasised Islam’s peaceful nature and urged his followers to forgive Ajisafe and refrain from passing judgement on their Christian neighbours.

Edward Blyden, a black Protestant in West Africa whose article “Mohammedanism and the Negro Race” interpreted the fate of Muslims and blacks distinctly from white Christians; the British historian Arnold Toynbee best known for his anti-Turkish propaganda; and Ernest Renan, the leading French historian and philosopher who claimed that Islam was incompatible with modern science

The continued popularity of the idea of the Muslim world cannot be attributed to the elite alone. Today’s public spheres are saturated with political novices and seasoned politicians, academics, curious observers, and a vast range of nominally interested pundits, all of whom, it seems, have something to say about Muslims and Islam. Comment has never been freer and more pernicious. Any and all opinions find expression through more diffuse communication technologies than ever before. There are no guarantees that the provenance of a concept confines its use within the social networks that may have once given the concept meaning. If Aydın has written the history of an idea’s emergence, to what extent must its endurance account for a wider social field?

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

The letter comes on the heels of a new report by the conservative American Enterprise Institute revealing that more than a quarter of white evangelicals — more than any other religious group polled — believe the debunked QAnon conspiracy theory, an ideology that was well represented among insurrectionists on Jan. 6.

Without doubt, the nexus of secularism, nationhood, security, migration, and Islam will be at the center stage in the upcoming election. The debates on Islamo-gauchisme, the dystopic letter from French generals about an impending civil war, the will of the government to appear resolute in times crisis are but some examples of this

two powerful ayatollahs in Iran would like to see the project nipped in the bud, saying Sufism is a deviation from Shiite Islam and any attempt to promote or spread it with a movie would be "haram"

The country’s culture minister, Abbas Salehi, a cleric who doesn’t wear a turban, told reporters after the Sept. 25 Cabinet meeting that while the opinions of marjas — the highest Shiite authorities — should be respected, “the country has its own laws.” This was taken to mean that the making of the film would not be prohibited because of the objections. So far, there are no indications that the movie is being obstructed by Tehran.

Members of the hadith current have issued fatwas against mystics repeatedly. For example, a summit in Qom in 2007 declared Rumi a heretic.

Part of the opposition to the film is based on the fact that it is a co-production with Turkey. A group of experts and journalists stated their opposition to the Rumi and Shams movie owing to the presence of a Turkish producer behind the film, implying that the two countries — both of which claim the heritage of Rumi — have different interpretations on the life and works of the mystic poet.

“Drunk on Love” is not the only controversy in Iran over films that deal with religious figures. In September, member of parliament Ali Motahari called on authorities to permit the movie “Hussein Who Said No” to be screened in cinema and theaters across the country. The movie, which has been banned for seven years, narrates the story of battle of Karbala in the year 680, where the third imam of the Shiites, Hussein ibn Ali, and 72 male companions were killed by Caliph Yazid ibn Muawiya’s army. “The main obstacle [in the way] of receiving the screening permit has been the portrayal of the face of ‘Abbas’ that I believe has no religious problem,” Motahari wrote on his Instagram page Sept. 23. Motahari said Abbas ibn Ali — the half-brother of Hussein — is not one of the sacred Shiite imams, which means the portrayal of his face should not be prohibited.

In 2017, the parliamentary Committee on Religious Affairs approved a draft law that banned issuing fatwas through the media unless prior authorization had been obtained from Al-Azhar, the country’s top religious institution. The draft still has to go through the General Assembly to become law.

The Ministry of Religious Endowments — known locally as Awqaf — objected that the right of authorizations should rest with Al-Azhar, saying that this bypasses the ministry, which should be the appropriate authority to grant permissions. The ministry argued that as all of its imams are graduates of Al-Azhar, they were fully equipped to give this permission.

“The rate of extremist fatwas has declined since 2013 after the fall of the Muslim Brotherhood, after the group was designated as a terrorist organization and its sheikhs were arrested,”

According to Hosni Hassan, media professor at Helwan University, the main purpose of the trainings is to ensure that the Friday sermons — delivered by imams of Awqaf — are efficient tools to spread the Egyptian state’s version of Islam and to persuade the public.

The state — represented by the Ministry of Religious Endowments — is paying close attention to Friday sermons and religious lessons in mosques so they can become tools of improving social and religious behavior

Parliament has shelved the draft law until an agreement is reached between Al-Azhar and Awqaf, which has so far failed to materialize. 

The ministry announced in 2014 that only preachers licensed by the ministry were allowed to deliver the Friday sermons or teach religious classes in mosques.The ministry organizes a number of exams every year for those wishing to obtain such licenses. In 2015, a new law stipulated that unlicensed preachers who deliver the Friday sermons or teach religious courses in mosques shall be sentenced to imprisonment from three months to a year or pay a fine of 20,000-50,000 pounds ($1,238-3,097).

The Ministry of Religious Endowments also issued in 2016 a decision that the imams in the mosques deliver a unified Friday sermon.

Politicians give whatever work there is to their henchmen, not to us

Many of the politicians in Lebanon and Iraq are the direct material beneficiaries of sectarian systems instituted after conflicts in both countries.

Wealth and national resources were carved up along sectarian lines, with no party having an interest in upsetting the status quo.

After the 2003 U.S. invasion, Iraq borrowed from Lebanon to build its own muhasasa taifa, or balanced sectarianism. Power is likewise shared between the ruling elite of Shiites, Sunnis, and Kurds. As a result, while elections can shift the balance of power, they do little to change the faces of those who wield it, from whichever sect or faction

such division of power has reduced sectarian conflict but failed at making government efficient or transparent

one side of the protests is that they are against any political parties that are religious or ideologically charged

At least two generations of Iraqis have been scarred by sectarianism, beginning with Saddam Hussein’s killings of Shiites in Iraq, the subsequent revenge by the Shiite militias on Sunnis, and then the formation of the Islamic State. They are not just exhausted from the chaos unleashed by sectarian rivalries, but also disdainful of them. The most recent Iraqi protests were held mainly in Shiite cities and against a Shiite-dominated government.

In Lebanon, meanwhile, the protests comprise different sects, ages, sexes, and ideologies. However, perhaps most notable were the protests by Shiites in the south of the country against the Amal Movement, historically the dominant Shiite political party. The streets of Tyre resonated with curses aimed at Nabih Berri—Amal’s leader, the Shiite speaker of the parliament, and a Hezbollah ally.

In both countries, Shiite militias backed by Iran have come to play a dominant role in government in recent years: Hezbollah in Lebanon, and groups that belong to the Popular Mobilization Forces, the irregular army raised to fight the Islamic State, in Iraq

many Lebanese feel that Hezbollah can no longer claim the moral ground it once claimed for itself as a political outsider, now that it’s clearly a part of the faulty system

In last year’s elections, a new movement of independent, nonsectarian “civil society” candidates stepped up, and though only one succeeded in winning a seat, amid claims they are too disparate and divided to succeed, they are still determined to try again

For now, however, the very act of protest offers a sense of possibility. “It’s very beautiful,” said Azab, “when you feel that you managed to defeat all your fears and say what you want out loud.”

Bowles did not create the “myth of Tangier,” but he gave it a literary respectability and an American cast.

In the early 1950s, Burroughs, Ginsberg, Kerouac, Bryon Gysin, Tennessee Williams, Truman Capote, and Susan Sontag all gravitated to this “portal to the unknown,” as one author christened Tangier. So did European writers like Genet, Juan Goytisolo, and Joe Orton, but Bowles’s influence was not limited to the literary community. In later decades, his recordings and promotion of Moroccan music would draw producers and recording artists from Patti Smith to the Rolling Stones.

Paul Bowles traced the history of the medina from the early 1930s to independence. He chronicled how the sultan’s crackdown on Sufi practices (“the great puritanical purging”) in central Morocco inched northward.

I gave him a copy of my thesis. He looked up from the title page: “‘Orientalism’?—that’s a bad word, isn’t it?” Faux-naïveté, I would learn, was part of his manner. He told me to come back the following day.

I was, he said, the first Moroccan researcher—a Tangier native, to boot—to defend him. He added his signature beneath my printed name. (A few weeks ago, I got goosebumps when I found the same copy that I gave him, albeit coffee-stained, in the archives at the University of Delaware’s Paul Bowles Collection.) Later, the thesis was included in a collection titled Writing Tangier (2004). I still see citations occasionally in student dissertations on Bowles noting that one Tanjawi, at least, did not regard him as an Orientalist.

Tangier’s collective memory is steeped in nostalgia and centered around the medina, the old city. The medina, the elders told us, was once the epicenter of the Islamic world: it was from the port where the medina meets the sea that Tariq ibn Ziyad had set sail and conquered Spain in 711. After the fall of Granada in 1492, it was to Tangier’s medina that the Jews and Moriscos fled, settling in its alleyways, preserving the mosaic of Islamic Spain

The economic misery and political repression of the 1980s and 1990s made it hard to believe that the medina was ever a free space. Most locals had never heard of these famous writers. I only heard of Bowles when, in 1988, a film crew began working in front of our family restaurant at the entrance to the Kasbah as Bernardo Bertolucci began filming The Sheltering Sky. As teenagers, we came to wonder what truths the books from the Interzone contained, and if Tangier had indeed been better-off under Western rule, as the nostalgists, local and foreign, seemed to imply

The narrative we learned at school was that the monarchy had liberated the north from colonial oppression. But what liberation did the regime (makhzen) bring? After independence, as a local intelligentsia began forming in Tangier, many came to see the American corpus of writings about 1950s Tangier as an invaluable record of a lost golden age.

I made a point of reading the American authors who had written about Tangier’s Interzone. Besides Bowles, I was intrigued by the Beats, especially the Columbia University alums—Kerouac, Ginsberg, Lucien Carr—students of Lionel Trilling and fans of Arthur Rimbaud who had somehow mapped Greenwich Village onto Tangier, turning the Boulevard Pasteur into a “North African Bleecker Street.” But even as a college sophomore, I realized that their writings were more about the straitjacket of McCarthyite America that they were running from, rather than about Morocco as such.

It was even gratifying to see that Tangier, like Berlin, had played a significant role in launching a gay literary movement—in some ways ahead of the West, in having its finger on the “prognostic pulse of the world,” as Burroughs called it. But what was startling was that, while these writers basked in the city’s pleasures, they—with the exception of the Bowleses—didn’t really like Tangier. The Beats had a casual disdain for the natives, invariably describing Moroccans as “rakish” or “raffish.” Capote found Tangier too alien, describing the men as “noisy heathens” and the women as “anonymous bundles of laundry.” He warned friends in New York about the “smell of the arabe.” Burroughs referred to the locals as a “bunch of Ay-rabs,” and in 1958 he pronounced: “Tanger [sic] is finished. The Arab dogs are among us.”

Bowles’s defense of the Amazigh, or Berber, population was daringly transgressive. Morocco’s culture “is not predominantly Arabic, but Berber,” he insisted—in the face of Arab nationalists who acted as though they believed “Berbers have no culture at all,” as they tried to drag the country into the Arab League. “The general opinion is that the autochthonous population must at all costs be Arabized if it is to share in the benefits of independence,” he observed acidly. “No one seems to have conceived of the possibility of an independent Berber Morocco. In fact, to mention the Berbers at all qualifies one as a pro-French reactionary. At present, to become modern means to become Egyptian.”

In 1972, Tahar Ben Jelloun publicly accused Bowles (and the Beats) of exploiting illiterate, vulnerable youths in Tangier not just artistically but sexually. Choukri in 1997 would echo this charge, claiming Bowles suffered from a sexual illness. These allegations became more commonly heard once Farrar, Straus and Giroux published Bowles’s correspondence in 1994, although he expressed some reluctance about its release. The volume included letters in which he described the boys he slept with, in one letter even bragging about how cheap sex was in Algeria. “Where in this country [America] can I have thirty-five or forty people, and never risk seeing any of them again? Yet, in Algeria, it actually was the mean rate.” (In the correspondence, he reminisced about how he “never had sexual relationships without paying,” and viewed paying for sex as a form of “ownership.”)

Reading these words in my dorm room in wintry Pennsylvania in 1992 was both thrilling and frightening. We as Moroccans—especially those of us from the northern Berber region—grew up in a climate of fear, and I had never heard or read anyone publicly criticize Arab nationalism, or speak so openly of the Moroccan hinterland’s animus toward Fez, the city of the interior regarded as the seat of the regime. To hear this American writer openly excoriate the Moroccan ruling elite for its cruelty and skullduggery was exhilarating

Bowles prompted me to think beyond the binary of “Western” versus “Arab.”

The Moroccan reaction against Bowles began to take form in the early 1970s. His earliest critics were the philosopher Abdallah Laroui and Ben Jelloun, who both chided the American writer for promoting an image of the country as a land of primitivism, drugs, and unlimited sex. Laroui also lambasted the Moroccan bourgeoisie for buying into and reproducing Bowles’s “folkloric” portrayal of their country. Ben Jelloun, writing in 1972, accused the American of belittling the nation’s literary patrimony.

Bowles, in the mid-1960s, had begun translating the memoirs and stories of down-and-out illiterate youth in Tangier. (While he could not read Arabic, Bowles did understand darija, the spoken dialect.) The most prominent of these were Larbi Layachi’s A Life Full of Holes (1966), about a petty thief and male prostitute and his experiences dodging police and servicing tourists (the book was made into a BBC film); Look and Move On (1967), the tales of Mohammed Mrabet, a hustler and golf caddie who worked for an American couple; and the best-known, Mohammed Choukri’s For Bread Alone (1972), an account of his migration from the Rif to Tangier, his life as a street kid in the International Zone, and his becoming a schoolteacher, which he recounted to Bowles in Spanish. These books were marketed in the West as “Moroccan literature,” and for many in the Anglophone world, this was their introduction to it.

in effect erased an earlier literary tradition that had seen Moroccan writers published in French and Spanish since the 1930s, let alone the preceding centuries of poetry and other writing in Arabic

Laroui acted as an adviser to the king and was a strong proponent of Arabization. Tangierians saw his attack on Bowles as another attempt by the Arab nationalist elite to subdue the “sin city.” Ben Jelloun also had a complicated relationship to Tangier. The son of a merchant, a Fassi (a person from Fez) who settled in Tangier in the early 1960s, he had attended the French lycée and was seen as part of the new Francophone Fassi upper class—comprising the Alaoui, Alami, Ben Jelloun, Berrada, Omrani, and Tazi families—that had fanned out across the country as the French departed, assuming top government positions. Like Laroui, Ben Jelloun spoke neither of the two common local tongues of the north, Spanish and Tarifit (the Berber language). A paradox of Ben Jelloun’s work, in particular, was that it often featured the very tropes of mysticism, violence, and sexual deviancy he denounced in Bowles’s work. For his part, the American writer dismissed his Moroccan critics as “confirmed Marxists.”

as long as America was seen as a political friend, Bowles was viewed favorably. Not surprisingly, after the Gulf war of 1990 and the release of Bertolucci’s film of The Sheltering Sky that same year, more articles started to appear across the Middle East critiquing Bowles’s representations of Morocco, accusing him of racism and Orientalism

I myself was part of this trend—defending Bowles against the Arab nationalists who were trying to tear him down and impose their political preferences on us. In his final interviews, when asked if he was an “Orientalist,” Bowles would often cite me, noting that a Tangier-born scholar now in America had judged him not to be.

“Paul Bowles loves Morocco, but does not really like Moroccans.” Choukri had some powerful evidence on his side. Over the decades, Bowles had made countless derogatory remarks, speaking of Moroccans as “childlike,” “purely predatory,” and “essentially barbarous.” He claimed also that Muslims aimed for world domination through “the sword and the bomb.”

He was sympathetic to the Amazigh, whom he saw as the original inhabitants of North Africa, a fiercely independent people only “partially Islamicized.” This affection nevertheless rested on some unsettling ideas about racial hierarchy. Bowles was profoundly influenced by the “Hamitic hypothesis,” a late nineteenth-century anthropological theory that saw almost everything of value in Africa as imported by the Hamites, a branch of the Caucasian race, who were held as superior to the Negroid peoples. Berbers, whatever their actual skin tone—even the typically dark-skinned Tuareg—were for Bowles essentially a white “Mediterranean race.”

In Bowles’s idiosyncratic hierarchy, it was Berber music that encapsulated Morocco’s true African identity—and this cultural essence was threatened by the Arabs and their music. The recently released Music of Morocco collection reflects this bias, giving credence to Choukri’s claim that Bowles deliberately misrepresented local culture to reflect his personal vision of Morocco.

I began to realize that Bowles’s fondness for the Berbers and his animus toward Arabs was, in many ways, a reflection of French colonial policy. Although he was well aware of the violence of French imperialism, he enjoyed its amenities—“the old, easygoing, openly colonial life of Morocco”—and as early as the 1950s, Bowles began to lament the loss of “colonial Tangier.” Above all, he believed in the International Zone, seeing its “anarchy” and “freedom from bureaucratic intervention” as an extraordinary political experiment. But these liberties, which is what drew many of the Beats, were the privileges of Europeans and Americans—ones generally not enjoyed by the city’s Muslim and Jewish natives.

Through the 1960s and 1970s, he focused instead on recording and translating from darija (Moroccan Arabic dialect) the oral histories of men he met in Tangier’s cafés. By the time of his death, in 1999, the idea of Tangier as a place for self-discovery had become received wisdom in the West and the Arab world, and Bowles was established as a giant of American letters despite decades of silence.

Although the letters simply lent credence to rumors long circulating in Tangier, Choukri and other Tanjawi writers were still shocked by them. The literary reaction in Morocco fed into a larger effort there by human rights activists campaigning against sex tourism and child prostitution. Whereas Bowles had always seemed more judicious and reputable than the Beats—in contrast, say, to Burroughs’s open bragging about buying “pre-pubescent gooks” and Ginsberg’s boasting about “paying young boys” for sex—it became increasingly difficult to defend him. For a man who had called Moroccans “purely predatory,” his own behavior now appeared in rather grotesque relief.

The more time I spent at the Schomburg Library uptown, the more I discovered an alternative American literature about Tangier. I stumbled upon Claude McKay’s memoir A Long Way from Home about his time in Tangier in the late 1920s, where he completed his novel Banjo; the actress Anita Reynold’s diary about life in the Interzone in the 1930s; Josephine Baker’s papers, where she talks about filming Princess Tam Tam (1935) in the International Zone, and jazz recordings produced by African-American musicians living in Tangier. Although they had their own dreams about a “Mother Africa,” the African-American writers did not see Tangier as a brothel, or its residents as primitives who needed to be contained or civilized. Most wrote and produced art in solidarity with the disenfranchised local population, connecting the civil rights struggle to North Africa’s anticolonial movements.

In 1998, armed with this newfound knowledge, and as a conscious revision of my earlier guiding, I began giving walking tours of “Black Tangier.” We would would meet at Cinema Mauritania, the theater where Josephine Baker had performed many times, up until her last show there in 1970. She had lived in the International Zone, then joined the French Liberation forces during the war, and later had an affair with the vice-caliph of Spanish Morocco. On the first floor of the Mauritania, pianist Randy Weston had once operated African Rhythms, a music spot that drew the likes of Max Roach and Ahmed Jamal. Then we’d walk down to the Fat Black Pussycat café where the poet Ted Joans, one of few black writers in the Beat movement, played trumpet and “blew” jazz poems.

Next, we’d hit Galerie Delacroix, where Joans once hosted a four-hour tribute to his mentor Langston Hughes, and had the late poet’s verse read in Arabic, English, French, and Spanish. (In 1927, Hughes had visited Tangier and written a lovely poem about travel and unrequited longing, “I Thought It was Tangiers I Wanted.”) Then we’d walk to the majestic Teatro Cervantes built in 1913, where Weston had organized the first pan-African jazz festival in Morocco in June 1972 (revived in 2002), which brought Dexter Gordon, Odetta, Billy Harper, and Pucho and the Latin Soul Brothers to the city. Our last stop was the Hotel Chellah, where, as local legend had it, the Martinican anticolonial thinker Frantz Fanon stayed overnight on July 3, 1959, following a car crash on the Morocco–Algeria border rumored to be the handiwork of La Main Rouge, the paramilitary group run by French intelligence to assassinate leading supporters of Algerian independence. Fanon was flown to Rome the following day on a Moroccan passport.

Paul Bowles and King Hassan II died in 1999, a few months apart. The novelist and the tyrant who had towered over Tangier for generations had more in common than either would have admitted—and that in part explains the reverence Bowles still enjoys in official Morocco

both shared a disdain for leftist, Third-Worldist politics. Both hated pan-Arabism, and loved Berber culture as long as it was “folkloric” and apolitical. They each thought Moroccans were congenitally ill-suited for democracy.

both Bowles and the monarch celebrated a “primitive,” mystical, unlettered, unfree Morocco, sharing a special appetite for the intoxicating rhythms of the Berbers. No wonder King Hassan II, who expelled numerous critics—from Arab intellectuals to French journalists and American professors—never bothered Bowles.

The Ministry of Culture, which almost blocked his recording project in 1959, published a remarkable essay in 2009 on the tenth anniversary of his death defending Bowles against criticism from Moroccan nationalist intellectuals, underscoring how he presciently warned of the threats that modernization posed to Morocco’s cultural and physical landscape. Government mouthpieces such as Hespress run flattering pieces about “the American who loved Morocco.”

The Morocco that Bowles dubbed a “land of magic” is one the Ministry of Tourism sells to the West

his emphasis on Morocco’s “African” essence suits the country’s recent geopolitical turn and reentry into the Africa Union

for all his misgivings about Western modernity, he thought Morocco as an African country would be better off attaching itself to the West. This is now the position of a significant segment of Morocco’s ruling elite.

That the regime celebrates Berber folklore and the oeuvre of a novelist who wanted an “independent Berber republic” even as it imprisons Berber activists across the country is evidence for many of the regime’s fraudulence and bad faith. In this respect, Bowles’s continuing eminence suggests how little has changed in the kingdom since the colonial era, with an authoritarian regime and repressive social order remaining largely intact.

As for Bowles’s work, I had come to realize that it reflected poorly on Morocco and America. Yes, he had brought attention to the suppression of Berber history and made invaluable musical recordings, but decolonization was supposed to dismantle colonial representations, and instead, the Moroccan regime was validating and institutionalizing Bowles’s depictions of Morocco

today, a new generation of Moroccan writers—among them secularists, Berber activists, music critics, and pan-Africanists—are claiming Bowles as an ally. And that is why I found myself writing about Bowles once more.

“Radical Islamism is polymorphic, and it is found in all aspects of social life and tends to put in place a new social norm that is more prevalent than individually liberty,” Le Figaro reported the document as saying.

“France, that is not an assembly of minorities, but rather is one nation, cannot have a doctrine of reasonable accommodation,”

Kahanists are the FBI’s prime suspects in the 1985 assassination of popular Palestinian-American activist Alex Odeh who died in a bombing outside Los Angeles because he called for a two-state solution (which became the official policy of the US government less than a decade later).[2] Odeh’s murder had far-reaching implications, scaring off a generation of Arab-American activists from advocating on behalf of Palestinians.

even many sectors of the Israeli right were embarrassed by Kahane’s shameless racism, and by the end of his first term in 1988 he was banned from running again.

Six years later, in 1994, the Israeli government, then led by the Labor Party, declared his Kach party a terrorist organization. But by that point, the Kahane movement had already been active for over a quarter of a century, leaving a wake of destruction. To date it has produced more than 20 killers and taken the lives of over 60 people, most of them Palestinians.[3] Credible allegations put the death toll at well over double that number, but even the lower confirmed figure yields a higher body count than any other Jewish faction in the modern era.

For decades, Kahanists—as followers of Kahane are called in Israel—have repeatedly attempted to leverage their violence to trigger a wider war and bog Israel down in perpetual armed conflict with its neighbors. And once Israel’s military might is truly unassailable, Kahanists say, Jewish armies must march across the Middle East and beyond, destroying churches and mosques and forcing their Christian and Muslim worshippers to abandon their beliefs or die at the sword.

Many of Kahane’s American acolytes followed him to Israel, including top JDL fundraiser and Yeshiva University provost Emanuel Rackman, who took over as rector, and then chancellor, of Israel’s Bar Ilan University. Under Rackman’s tutelage, Bar Ilan’s Law School became an incubator for the Israeli far-right. The most infamous of these students was Yigal Amir. Inspired by the Goldstein massacre, Amir assassinated Prime Minister Yitzhak Rabin in 1995, dealing a death blow to Israel’s liberal Zionist camp. Amir carried out the murder on the five-year anniversary of Kahane’s killing.

In Hebron in 1983, on the Jewish holiday of Purim, Kahanist Israel Fuchs sprayed a passing Palestinian car with bullets. In response, Israel’s defense minister ordered Fuchs’s Kahanist settlement razed to the ground. A decade later in 1994, when Goldstein carried out his massacre, also on Purim, Israel’s defense minister put Hebron’s Palestinian residents under curfew and ordered the local Palestinian commercial district locked and bolted. The market has been shuttered ever since. Last year, Israel’s defense minister announced that the market would be refurbished and repopulated—by Jewish residents. On the same day, the state renovated nearby Kahane Park, where Goldstein is entombed, and where Kahanists gather every year to celebrate Purim and the carnage Goldstein wrought.

Just months after the Oslo Accords were signed in Washington, DC on the White House lawn, a former candidate for Knesset in Kahane’s Kach party, Baruch Goldstein, committed the largest mass murder by a single person in Israeli history, shooting dead 29 Palestinians and wounding over 100 more at a mosque in Hebron. During the protests that followed, the Israeli Defense Forces killed perhaps two dozen more Palestinians. Exactly 40 days later, at the end of the traditional Muslim mourning period, Hamas began its retaliatory campaign of suicide bombings. Over the next three years this campaign would claim over 100 Israeli lives and harden many Jewish hearts against the prospect of peace with Palestinians. Today, Kahanists can convincingly claim credit for crippling the fragile peace process while it was still in its infancy.

Both American-born followers of Kahane, Leitner and Ben Yosef went from armed attacks against Palestinians to court room advocates for their fellow religious extremists. Both enlisted at Bar Ilan Law School after serving short prison sentences. Together with his wife Nitzana Darshan, who he met there, Leitner established the highly profitable Israel-based lawfare group Shurat HaDin or Israel Law Center (ILC). After Ben Yosef earned his law degree at Bar Ilan, his American allies founded the Association Center for Civil Justice (ACCJ), a US-based lawfare group that has earned millions of dollars and has for years funneled significant sums to Fuchs, Ben Yosef and other Kahanists.

After Israeli Prime Minister Yitzhak Rabin was assassinated in 1995, his Labor-led government was replaced by the secular right-wing Likud party, led by Benjamin Netanyahu, who promptly appointed ex-Kahanists Tzahi HaNegbi and Avigdor Liberman to cabinet positions. But that did not satisfy the appetite of the Kahanists, who resolved to coax the Likud even further to the right. Founded by longtime Kahane supporter Shmuel Sackett, the Likud’s Jewish Leadership faction succeeded in catapulting its candidate Moshe Feiglin into the role of deputy speaker of the Knesset where he called on the government to “concentrate” the civilian population of Gaza into “tent camps” until they could be forcefully relocated.

Today, prior membership in the Kahanist camp no longer carries any stigma within the Likud.

the original Kach core group has rebranded itself to sidestep Israeli law, now calling itself Jewish Power, and are consistently courted by the rest of the Israeli right

Kahanists have had even greater success penetrating the halls of power at the local level where their representatives on Jerusalem city council have been included in the governing coalition since 2013. In 2014, Kahanist Councillor Aryeh King—now deputy mayor—used widely-understood religious references to incite an assembly of religious Jews to kill Palestinians. Later that very night, a group of religious Jews did exactly that, kidnapping and beating Palestinian teen Mohammad Abu Khdeir, forcing gasoline down his throat and torching him to death from the inside out.

After Kahane’s death, top Chabad rabbi Yitzchak Ginsburgh, also an American immigrant to Israel, inherited Kahane’s position as the most unapologetically racist rabbi in the country. In 2010 Ginsburgh helped publish an influential and vicious religious tract authored by one of his leading disciples called The King’s Torah, which sanctions organ harvesting from non-Jews and infanticide (if a Jew suspects that the child will one day constitute a threat).[9] Ginsburgh’s frequent tributes to Kahane’s memory, including repeated proclamations that “Kahane was right” have cemented the loyalty of third-generation Kahanists, including the latter’s namesake grandson, settler youth leader Meir Ettinger.

Thirty years ago, even if Israeli rabbis thought like Kahane and Ginsburgh they would not dare to speak these sentiments out loud, much less publish and promote them. Under Netanyahu’s rule, however, such sentiments are routinely supported financially and politically by the institutions of the Israeli state. In 2019, Israel’s education minister presented Ginsburgh with the Torah Creativity award at an annual event sponsored by his ministry.

The principles that Rabbi Meir Kahane popularized—that liberal democracy is an undesirable alien idea and that non-Jews must be driven down, and preferably out of Greater Israel altogether—have seeped deep into mainstream Israeli society.