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Ed Webb

Black Lives Matter skirts North Africa despite everyday racism - France 24 - 0 views

  • the Black Lives Matter (BLM) movement, most observers agree, has not triggered a major debate on racism or police violence against black Africans within the Maghreb region itself.Only Tunis saw a small demonstration in early June of around 200 locals and foreigners, at the call of the association Mnemty.The protest was "a message for African Americans from Mother Africa to say 'We are with you'," said its leader, Saadia Mosbah, a dark-skinned Tunisian.
  • a long-standing culture of silence about race.
  • "We have to wage a permanent struggle against these verbal abuses," said Algerian sociologist Mohamed Saib Musette."Some Algerians forget that they themselves are Africans." Interracial marriages are rare in North Africa, he said, and "very few TV stars, civil servants or political leaders are dark-skinned".
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  • In Morocco, a coalition of associations in 2014 launched an anti-racism campaign in support of sub-Saharan migrants with the message "Massmiytich Azzi!", literally, "Don't call me a black man".After a string of attacks in Tunisia, including a violent assault against an Ivorian woman, Mnemty successfully lobbied parliament into adopting a law against hate speech in October 2018.
  • In Morocco, a coalition of associations in 2014 launched an anti-racism campaign in support of sub-Saharan migrants with the message "Massmiytich Azzi!", literally, "Don't call me a black man".After a string of attacks in Tunisia, including a violent assault against an Ivorian woman, Mnemty successfully lobbied parliament into adopting a law against hate speech in October 2018.
  • And the Algerian parliament followed suit in April 2020, reflecting, according to Musette, the fact that the reality of racism "is there and must be fought".
  • And the Algerian parliament followed suit in April 2020, reflecting, according to Musette, the fact that the reality of racism "is there and must be fought".
  • Slavery was first formally abolished in the region by Tunisia in 1846. French-colonised Algeria partially followed suit two years later, while Morocco under French mandate only did so in 1922.
  • Slavery was first formally abolished in the region by Tunisia in 1846. French-colonised Algeria partially followed suit two years later, while Morocco under French mandate only did so in 1922.
  • modern-day slave markets have been reported in war-torn Libya, where desperate migrants suffer horrific abuse at the hands of human traffickers
  • In the absence of official data, non-government groups estimate there are more than 200,000 African foreigners in Algeria, and tens of thousands in both Morocco and Tunisia.
  • Algeria and Tunisia bar foreign Africans from obtaining residency papers unless they are students.Only Morocco has exceptionally granted residency rights to some 50,000 people, mostly from West Africa, since 2014.
  • Algeria and Tunisia bar foreign Africans from obtaining residency papers unless they are students.Only Morocco has exceptionally granted residency rights to some 50,000 people, mostly from West Africa, since 2014.
Ed Webb

Coexistence, Sectarianism and Racism - An Interview with Ussama Makdisi - MERIP - 0 views

  • What is the ecumenical frame and how does it revise Orientalist understandings of sectarianism?
  • My book seeks to offer a critical and empathetic story of coexistence without defensiveness—that is, to write a history that neither glorifies the Arab past nor denigrates the present and that explores the grim significance of sectarian tensions in the modern Middle East without being seduced by their sensationalism
  • I wanted to understand how they sought to imagine and build a world greater than the sum of their religious or ethnic parts—commitments that remain evident, if one is prepared to recognize them, in Lebanon, Syria, Iraq, Palestine, Jordan, Egypt and beyond. I call this modern iteration of coexistence the “ecumenical frame” to underscore the modern active attempt on the part of individuals and communities in the region to both recognize the salience of religious pluralism and yet also to try and transcend sectarian difference into a secular, unifying political community
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  • a project of modern coexistence that not only had to be imagined and designed, but also built
  • to trace how an extraordinary idea of Muslim and Christian and Jewish civic and political community rooted in secular equality went from unimaginability to ubiquity in the course of a single century, and nowhere more so than in the Arab East after 1860
  • subject to conflicting interpretations that valorized “real” religion and demonized sectarianism, often in contradictory and conservative modes, but also in more liberal and even radical ways
  • The Orientalist view of sectarianism frequently analogizes sect as “like race” and, furthermore, it assumes that sectarian differences are inherent cultural and political differences similar to race. What do you think is the relationship of sect to race?  How should race figure in the story of coexistence you relate?
  • the Orientalists idealize the West in order to Orientalize the East. Second, as you suggest, this view transforms religious pluralism in the Middle East into a structure of age-old monolithic antagonistic communities so that one can speak of medieval and modern Maronites, Jews, Muslims and so on as if these have been unchanging communities and as if all ideological diversity in the Middle East ultimately is reducible to religion and religious community
  • The religious sect is conflated with the political sect; the secular is understood to be a thin veneer that conceals the allegedly “real” and unchanging religious essence of the Middle East. This view is dangerous, misleading and tendentious.
  • both race and sect urgently need to be historicized and contextualized—race belongs to US (and Western) political vocabulary; sect to Arab political vocabulary. Both the notion of age-old sects and that of immutable races are ideological fictions that have been manipulated to serve power
  • US scholars Barbara J. Fields and Karen E. Fields have suggested we think of “racecraft” rather than “race relations” to underscore the ideological fundament of racist thinking that appears totally natural to its proponents. As I allude to in my book, so too might we think of “sectcraft” rather than sectarian or communal relations, both to underscore the ideological aspect of sectarianism and to emphasize the amount of work that goes into making sectarianism appear to be inherent, inevitable and unchangeable
  • Tribalism, communalism and sectarianism all refer to parallel formations in Africa, South Asia and the Middle East respectively that assume an unchanging essence that separates members of a single sovereignty or putative sovereignty. They are all static ideological interpretations of pluralism, and have all, to a greater or lesser degree, been massively influenced and even in many ways formally classified and invented by Western colonial powers
  • many scholars gravitate toward using categories and experiences that emerge in the US context and apply them, sometimes indiscriminately and often very problematically, to other parts of the world. I think it is important at some level to respect the fact that in the modern Middle East, progressive scholars and laypeople, men and women belonging to different religious communities, have throughout the twentieth century typically described and conceptualized their struggles against injustice and tyranny as struggles against sectarianism and colonialism, but not necessarily as a struggle against racism.
  • the national polities of the post-Ottoman period in the Arab East were established by European colonial powers. These European powers massively distorted the ecumenical trajectory evident in the late Ottoman Arab East. First, they broke up the region into dependent and weak states, and second, they divided the region along explicitly sectarian lines
  • the colonial dimension is crucial, and it clearly separates the US and the European period of nationalization from that of the colonized Middle East
  • why the investment in and privileging of certain epistemic categories of domination as opposed to others? The question of migrant labor illustrates how race and class and geography and history are intertwined in very specific ways—the Middle Eastern cases (whether the Gulf or in Lebanon) are indeed different from that of the history of migrant labor in the United States, which has always been implicated in settler colonialism.
  • One key difference, of course, between modern Western colonialism and early modern Islamic empires is that the latter, like their early modern Christian counterparts, did not pretend to uphold liberal representation, political equality or self-determination. So, temporality is one essential difference: ethnic, racist or sectarian discrimination in the Islamic empires was not justified or imagined as a benevolent burden to uplift others into an ostensibly equal level of civilization. There was no pretense of a colonial tutelage to help natives achieve independence in the fullness of time
  • In the Ottoman Islamic empire, there were indeed professions of Islamic superiority, notions of ethnic, tribal and religious discrimination, forms of bondage and slavery, and myriad chauvinisms and prejudices tied to kinship, geography, language, culture and ethnicity and so on, but not a notion of biological racism or the obsession with racial segregation and miscegenation that has been the hallmark of modern Western colonialism
  • a new and distinctive defensiveness among leading Muslim Arab intellectuals—that is, their need to defend Islam and Islamic society from missionary and colonial assault whilst also embracing or reconciling themselves to compatriotship with Arab Christians and Jews. This defensiveness persists
  • the great problem of scholars and governments in the West who have long instrumentalized and Orientalized discrimination against non-Muslims to suggest that there is some peculiar problem with Islam and Muslims
  • I think that scholars of gender and women’s history have a lot to teach us in this regard: that is Arab, Turkish, Iranian and other scholars who have explored the long history of gender discrimination—who have defied the fundamentalists—without succumbing to racist Orientalism or self-loathing
  • really historicize! It really is an effective antidote in the face of those who peddle in chauvinism, racism, sectarianism, tribalism and communalism
Ed Webb

UAE asked to end racism against foreigners | Pakistan | News | Newspaper | Daily | Engl... - 0 views

  • a United Nations human rights expert has urged the United Arab Emirates to create robust legal institutions and laws to combat racism aimed at foreign migrant populations, who form the majority in the Persian Gulf nation.
  • he voiced a number of concerns over UAE’s policy on granting citizenship, the working and living conditions of construction and domestic workers, the situation of “Bidoons” or stateless persons, the victims of human trafficking, as well as the Emirati public education system which seems to be hampering the integration of foreigners in the society
Ed Webb

On British colonialism, antisemitism, and Palestinian rights | Middle East Eye - 0 views

  • Palestine was not lost in the late 1940s, as is commonly believed; it was lost in the late 1930s, as a result of Britain’s savage smashing of Palestinian resistance and support for Jewish paramilitary forces
  • Churchill held Arabs in contempt as racially inferior. His description of Palestinian Arabs as a “dog in a manger” is shocking, but not entirely surprising; racism usually goes hand in hand with colonialism.
  • In British eyes, a Palestinian state was synonymous with a mufti state; accordingly, Britain’s hostility towards Palestinians and Palestinian statehood was a constant factor in its foreign policy from 1947-49.
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  • Britain gave a green light to its client, King Abdullah of Transjordan, to send his British-led little army into Palestine upon expiry of the British mandate, to capture the West Bank - which was intended to be the heartland of the Palestinian state. The winners in the war for Palestine were King Abdullah and the Zionist movement; the losers were Palestinians. Around 750,000 Palestinians, more than half the population, became refugees, and the name Palestine was wiped off the map.
  • When Jordan formally annexed the West Bank in 1950, Britain and Pakistan were the only UN members to recognise it.
  • Against the backdrop of Black Lives Matter, the reassessment of Britain’s colonial past and the drive to decolonise school curricula, some scholars have leapt to the defence of the British Empire. Nigel Biggar, the Regius professor of theology at the University of Oxford, for example, defends the British Empire as a moral force for good. Referencing Cecil Rhodes and the campaign to remove his statue from Oriel College, Biggar conceded that Rhodes was an imperialist, “but British colonialism was not essentially racist, wasn’t essentially exploitative, and wasn’t essentially atrocious”. The British Empire’s record in Palestine, however, is rather difficult to reconcile with the benign view of the learned professor. 
  • Conservative Friends of Israel (CFI) is by far the most powerful pro-Israel lobbying group in Britain, and its membership includes around 80 percent of Tory members of parliament. Since the May 2015 general election, CFI has sent 24 delegations with more than 180 Conservatives to visit Israel.  The last three leaders of the Conservative Party have been uncritical supporters of the State of Israel. Former Prime Minister David Cameron described himself as a “passionate friend” of Israel and insisted that nothing could break that friendship.
  • Prime Minister Boris Johnson has a slightly more nuanced take on Britain’s record as a colonial power in Palestine. In his 2014 book on Churchill, he described the Balfour Declaration as “bizarre”, “tragically incoherent” and an “exquisite piece of Foreign Office fudgerama”. This was one of the rare examples of sound judgement and historical insight on Johnson’s part. But in 2015, on a trip to Israel as mayor of London, Johnson hailed the Balfour Declaration as “a great thing”. 
  • Arthur Balfour, the foreign secretary in 1917, undertook to uphold the civil and religious rights of the native population of Palestine. A century later, the House of Commons added national rights as well, voting in October 2014 - by 274 votes to 12 - to recognise a Palestinian state. Cameron chose to ignore the non-binding vote
  • The Conservative government’s adoption in 2016 of the IHRA’s non-legally-binding working definition of antisemitism falls squarely within this tradition of partisanship on behalf of Zionism and Israel, and disdain for Palestinians.  The definition states: “Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.”
  • The definition does not mention Israel by name, but no fewer than seven out of the 11 “illustrative examples” that follow concern Israel. They include “denying the Jewish people their right to self-determination, e.g., by claiming that the existence of a State of Israel is a racist endeavour”; “applying double standards by requiring of it a behaviour not expected or demanded of any other democratic nation”; “drawing comparisons of contemporary Israeli policy to that of the Nazis”; and “holding Jews collectively responsible for actions of the state of Israel”. 
  • antisemitism was singled out for attention and punishment by a Conservative government that is renowned for its intensely relaxed attitude towards Islamophobia. 
  • Many left-wing Israelis regard Israel as a racist endeavour. B’Tselem, the highly respected Israeli human rights organisation, issued a closely argued position paper in January titled “A regime of Jewish supremacy from the Jordan River to the Mediterranean Sea: This is apartheid.”
  • Right-wing Israelis continue to hotly deny that Israel is an apartheid state and reject any comparison with apartheid South Africa. But there is no law against calling Israel an apartheid state, and progressive Israelis do so all the time. Comparisons with Nazi Germany are also not proscribed by Israeli law. Such comparisons are less common in Israeli political discourse, but they are occasionally expressed in newspaper editorials and even by politicians. 
  • To achieve consensus on the document within the IHRA, it was necessary to separate the statement from the illustrative examples that followed. Pro-Israel partisans, however, have repeatedly conveyed the false impression that the examples are an integral part of the definition.
  • What the non-legally-binding IHRA document does do, with the help of the examples, is shift the focus from real antisemitism to the perfectly respectable and growing phenomenon of anti-Zionism. Anti-Zionism is sometimes described by pro-Israel stakeholders as “the new antisemitism”. It is essential, however, to distinguish clearly between the two.
  • The 11 examples make a series of unwarranted assumptions about Israel and world Jewry. They assume that all Israelis adhere to the notion of Israel as a Jewish state; that Israel is a “democratic nation”; that Israel is not a racist endeavour; and that all Jews condemn the comparison between Israeli policy and that of the Nazis.
  • the definition’s very vagueness confers a political advantage. It enables Israel’s defenders to weaponise the definition, especially against left-wing opponents, and to portray what in most cases is valid criticism of Israeli behaviour as the vilification and delegitimisation of the State of Israel.
  • Israel is not a democracy. Even within its original borders, it is a flawed democracy at best, because of discrimination at multiple levels against its Palestinian citizens. But in the whole area under its rule, including the occupied Palestinian territories, Israel is an ethnocracy - a political system in which one ethnic group dominates another. 
  • In the Orwellian world of the post-full-adoption Labour Party, many of the members who have been suspended or expelled for the crime of antisemitism were themselves Jewish. Several Jewish Labour Party members have been investigated since 2016, nearly all on the basis of allegations of antisemitism. This made a mockery of the claim of Keir Starmer, who succeeded the allegedly antisemitic Jeremy Corbyn as leader, to be making the Labour Party a safe place for Jews.  
  • In the rush to burnish its pro-Zionist credentials, the Labour Party turned against some of its most progressive Jewish members. Moshe Machover, the veteran Israeli British anti-Zionist, was expelled and then reinstated in 2017 after the Guardian published a letter of protest undersigned by 139 Labour Party members, including eminent Jewish lawyer Geoffrey Bindman, dismissing the insinuation of antisemitism as “personally offensive and politically dangerous”.
  • Anti-Zionism is opposition to the exclusive character of the state of Israel and to Israeli policies, particularly its occupation of the West Bank. Antisemitism relates to Jews anywhere in the world; anti-Zionism relates only to Israel. 
  • In a letter to the Guardian published in November 2020, a group of 122 Palestinian and Arab academics, journalists and intellectuals expressed their concerns about the IHRA definition. Palestinian voices are rarely heard in the national debate on antisemitism and Israel-Palestine.
  • Through ‘examples’ that it provides, the IHRA definition conflates Judaism with Zionism in assuming that all Jews are Zionists, and that the state of Israel in its current reality embodies the self-determination of all Jews. We profoundly disagree with this. The fight against antisemitism should not be turned into a stratagem to delegitimise the fight against the oppression of the Palestinians, the denial of their rights and the continued occupation of their land
  • Another call on universities to resist the government’s attempt to impose the IHRA definition came from an unexpected source: British academics who are also Israeli citizens. I am a member of this group, brought together by outrage at Williamson’s rude and crude intervention. It came as a surprise to discover that there are so many of us but, on the issue of his threat, we were all on the same page, regardless of our diverse academic disciplines, ages, statuses and political affiliations.
  • Our demarche took the form of a long letter sent in the last week of January to all vice chancellors of English universities and many academic senates. Since then, our letter has been signed by an impressive list of 110 supporters, all Israeli academics outside the UK, including many from Israel. We tried to reach a wider public beyond the academy by publishing our letter in the mainstream media. Our request was either rejected or ignored by no less than 12 national newspapers and other media outlets. We were rather surprised and disappointed that not a single national paper saw fit to publish our letter or to report our initiative. But the letter was eventually published by the Jewish leftist online journal, Vashti.
  • In our letter, we said: “Fighting antisemitism in all its forms is an absolute must. Yet the IHRA document is inherently flawed, and in ways that undermine this fight. In addition, it threatens free speech and academic freedom and constitutes an attack both on the Palestinian right to self-determination, and the struggle to democratise Israel.”
  • The Loach affair vividly demonstrates the damage that the IHRA document can do to free speech on campus. The document was used to smear a prominent left-wing critic of Israel and a defender of Palestinian rights, and to try to deny him a platform. The attempt at no-platforming ultimately failed, but it caused totally unwarranted pain to the artist, placed the master of his old college in an extremely awkward position, stirred up a great deal of ill-feeling on both sides of the argument, wasted a great deal of time and energy that could have been put to better use, and, worst of all, in my humble opinion, was completely unnecessary, unjustified and unproductive. All it did was sour the atmosphere around an imaginative cultural event.
  • it must be emphasised that antisemitism is not a fiction, as some people claim. It is a real problem at all levels of our society, including university campuses, and it needs to be confronted robustly wherever it rears its ugly head. Secondly, it would be quite wrong to suggest that Jewish students who protest about antisemitism are inventing or exaggerating their feeling of hurt. Jewish students genuinely feel vulnerable and have a real need for protection by university authorities against any manifestation of bigotry, harassment or discrimination. 
  • the definition is implicitly premised on Jewish exceptionalism - on the notion that Jews are a special case and must be treated as such. This gets in the way of solidarity and cooperation with other groups who are also susceptible to racial prejudice, such as Arabs and Muslims. To be effective, the fight against racism needs to take place across the board and not in isolated corners.
  • Despite its claim to the contrary, Israel does not represent all Jews globally, but only its own citizens, a fifth of whom are Palestinian.
  • British Jews are not collectively responsible for Israel’s conduct, but the IHRA definition implicates them in Israel’s affairs, and encourages them to target anyone they consider to be an enemy of the Jewish state.
  • do we need a definition of antisemitism at all? My own view is that we do not. The very term "antisemitic" is problematic because Arabs are Semites too. I prefer the term "anti-Jewish racism". What we need is a code of conduct to protect all minority groups, including Jews, against discrimination and harassment while protecting freedom of speech for all members of universities. 
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    Opinion of an Israeli academic at Oxford University
Ed Webb

Racist graffiti sprayed at mixed Jewish-Arab village in central Israel - Haaretz Daily ... - 0 views

  • Graffiti was found overnight on Friday, at the Jewish-Arab village Neve Shalom, near Latrun. On Friday morning, residents discovered that the tires of roughly 14 cars had their tires punctured, and three were vandalized with graffiti such as “death to arabs,” “revenge,” “Kahana was right,” “regards from Havat Gilad,” and “Ulpana neighborhood.”  “It is an act of racism targeting our community. They did it so that the children would see it when they arrive in the morning,”
  • vandalism as “an attack on the idea of coexistence, the political idea on which the village was founded. It’s part of the general phenomenon of ‘price tag,’ aimed at anyone who doesn’t agree
  • Over the last few months, graffiti has been sprayed numerous times on the walls of the bilingual school in Jerusalem’s Beit Beit Tzafafa neighborhood.  Phrases such as “death to Arabs” and “Kahana was right,” were sprayed on one of the outer walls of the schoolyard. Graffiti and punctured tires have also been found sprayed on the wall of the Greek Monastery in Jerusalem’s Emek Hamatzleva. Jerusalem police investigated both incidents, though no arrests were made
Ed Webb

Israel's army and schools work hand in hand, say teachers - 2 views

  • officers from a military intelligence unit called Telem design much of the Arabic language curriculum
  • “The military are part and parcel of the education system. The goal of Arabic teaching is to educate the children to be useful components in the military system, to train them to become intelligence officers.”
  • Mendel said Arabic was taught “without sentiment”, an aim established in the state’s earliest years.“The fear was that, if students had a good relationship with the language and saw Arabs as potential friends, they might cross over to the other side and they would be of no use to the Israeli security system. That was the reason the field of Arabic studies was made free of Arabs.”
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  • many fear that the situation will only get worse under the new education minister, Naftali Bennett, who heads Jewish Home, the settler movement’s far-right party
  • Nearly 300 schools have been encouraged to join an IDF-education ministry programme called “Path of Values”, whose official goal is to “strengthen the ties and cooperation between schools and the army”.
  • “Militarism is in every aspect of our society, so it is not surprising it is prominent in schools too,” said Amit Shilo, an activist with New Profile, an organisation opposed to the influence of the army on Israeli public life.“We are taught violence is the first and best solution to every problem, and that it is the way to solve our conflict with our neighbours.”
  • Each school is now graded annually by the education ministry not only on its academic excellence but also on the draft rate among pupils and the percentages qualifying for elite units, especially in combat or intelligence roles.
  • Zeev Dagani, head teacher of a leading Tel Aviv school who opted out of the programme at its launch in 2010, faced death threats and was called before a parliamentary committee to explain his actions.
  • Adam Verete, a Jewish philosophy teacher at a school in Tivon, near Haifa, was sacked last year after he hosted a class debate on whether the IDF could justifiably claim to be the world’s most moral army.
  • Revital, an Arabic language teacher, said the army’s lesson plans were popular with pupils. “I don’t approve of them, but the students like them. They celebrate and laugh when they kill the terrorists.”Revital said she had been disciplined for speaking her mind in class and was now much more cautious.“You end up hesitating before saying anything that isn’t what everyone else is saying. I find myself hesitating a lot more than I did 20 years ago. There is a lot more fascism and racism around in the wider society,” she said.
  • “You have to watch yourself because the pupils are getting more nationalistic, more religious all the time. The society, the media and the education system are all moving to the right.”A 2010 survey found that 56 per cent of Jewish pupils believed their fellow Palestinian citizens should be stripped of the vote, and 21 per cent thought it was legitimate to call out “Death to the Arabs”.
Ed Webb

The Failure of the American Jewish Establishment | The New York Review of Books - 2 views

  • They had imbibed some of the defining values of American Jewish political culture: a belief in open debate, a skepticism about military force, a commitment to human rights. And in their innocence, they did not realize that they were supposed to shed those values when it came to Israel.
  • For several decades, the Jewish establishment has asked American Jews to check their liberalism at Zionism’s door, and now, to their horror, they are finding that many young Jews have checked their Zionism instead
  • Every country manifests some kind of ideological divide. But in contemporary Israel, the gulf is among the widest on earth
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  • while American Jewish groups claim that they are simply defending Israel from its foes, they are actually taking sides in a struggle within Israel between radically different Zionist visions
  • In 2006, Foxman called an Amnesty International report on Israeli killing of Lebanese civilians “bigoted, biased, and borderline anti-Semitic.” The Conference of Presidents has announced that “biased NGOs include Amnesty International, Human Rights Watch, Christian Aid, [and] Save the Children.” Last summer, an AIPAC spokesman declared that Human Rights Watch “has repeatedly demonstrated its anti-Israel bias.” When the Obama administration awarded the Presidential Medal of Freedom to Mary Robinson, former UN high commissioner for human rights, the ADL and AIPAC both protested, citing the fact that she had presided over the 2001 World Conference Against Racism in Durban, South Africa. (Early drafts of the conference report implicitly accused Israel of racism. Robinson helped expunge that defamatory charge, angering Syria and Iran.)
  • Hebrew University Professor Ze’ev Sternhell is an expert on fascism and a winner of the prestigious Israel Prize. Commenting on Lieberman and the leaders of Shas in a recent Op-Ed in Haaretz, he wrote, “The last time politicians holding views similar to theirs were in power in post–World War II Western Europe was in Franco’s Spain.” With their blessing, “a crude and multifaceted campaign is being waged against the foundations of the democratic and liberal order.” Sternhell should know. In September 2008, he was injured when a settler set off a pipe bomb at his house.
  • Israel’s vice prime minister, Moshe Ya’alon, called the anti-occupation group Peace Now a “virus.” This January, a right-wing group called Im Tirtzu accused Israeli human rights organizations of having fed information to the Goldstone Commission that investigated Israel’s Gaza war. A Knesset member from Netanyahu’s Likud promptly charged Naomi Chazan, head of the New Israel Fund, which supports some of those human rights groups, with treason, and a member of Lieberman’s party launched an investigation aimed at curbing foreign funding of Israeli NGOs.
  • by downplaying the significance of Avigdor Lieberman, the settlers, and Shas, American Jewish groups allow these older Zionists to continue to identify with that more internally cohesive, more innocent Israel of their youth, an Israel that now only exists in their memories
  • America’s Jewish leaders should think hard about that rally. Unless they change course, it portends the future: an American Zionist movement that does not even feign concern for Palestinian dignity and a broader American Jewish population that does not even feign concern for Israel.
  • In a more recent report on how to foster Zionism among America’s young, Luntz urges American Jewish groups to use the word “Arabs, not Palestinians,” since “the term ‘Palestinians’ evokes images of refugee camps, victims and oppression,” while “‘Arab’ says wealth, oil and Islam.”
  • In the world of AIPAC, the Holocaust analogies never stop, and their message is always the same: Jews are licensed by their victimhood to worry only about themselves. Many of Israel’s founders believed that with statehood, Jews would rightly be judged on the way they treated the non-Jews living under their dominion. “For the first time we shall be the majority living with a minority,” Knesset member Pinchas Lavon declared in 1948, “and we shall be called upon to provide an example and prove how Jews live with a minority.”
  • the dilemmas you face when you possess dozens or hundreds of nuclear weapons, and your adversary, however despicable, may acquire one, are not the dilemmas of the Warsaw Ghetto
  • a challenge as momentous as any in Jewish history: to save liberal democracy in the only Jewish state on earth
Ed Webb

Israeli politicians prefer chaos over Jewish-Arab partnership - 0 views

  • Assuming that no Knesset member manages to cull 61 Knesset supporters for himself as prime minister within 21 days, Israelis will be dragged to the polls for the third time in less than a year. Prime Minister Benjamin Netanyahu has said that even this bad option was preferable to a government based on Arab Knesset members. Israel’s current kingmaker, Yisrael Beitenu Chair Avigdor Liberman, went as far as to portray the 13 elected Arab Knesset members as a fifth column.
  • unprecedented incitement campaign being waged by the state’s leaders against its Arab minority. The message conveyed by a clear majority of Jewish Israelis to their Arab neighbors — from the far-right Yamina (Rightward) faction to the centrist Blue and White party — is that political chaos is preferable in their view to Jewish-Arab partnership
  • the Arab Joint List is not asking for the defense minister’s portfolio in return for its support, or for any other security-related portfolio. In fact, it is totally uninterested in joining any government. On the other hand, when Hezbollah bombarded Israel’s north and Islamic Jihad launched rockets at its south, the country’s Arab citizens sought shelter just like the Jewish ones. Thus, Israeli Arabs are under similar security threats as their Jewish neighbors, yet all they ask for is recognition of them being part of Israel’s society and politics. They do not ask for ministerial portfolios.
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  • the percentage of Israeli Jews who accept the Arabs as full-fledged members of Israeli society dropped from 69.5% to 61.1%
  • percentage of Jews who recognize the Arabs’ right to live in the state as a minority with full civil rights dropped from 79.7% in 2015 to 73.8% in 2017
  • the Racism Index compiled by the Haifa-based 7amleh – Arab Center for Social Media Advancement, according to which Israeli users issued 474,250 racist and/or violent posts against Palestinians, most of them focused on Israel’s 21% Arab minority. The Joint List and its four constituent parties received the highest number of racist mentions. The leader of the Joint List, Knesset member Ayman Odeh, led the targets subjected to violence and racism with 24,000 mentions, followed by Knesset member Ahmad Tibi with over 20,000. The top five included two Israeli Arab women unrelated to politics — television presenter Lucy Aharish and a contestant in the "Big Brother" reality show, Shams Marei Abumuch
  • a sharp decline in Arab acceptance of the state’s Jewish character: from 60.3% in 2015 to 44.6% in 2017
  • The Arab minority continues to tie its fate to the State of Israel and to fight for an improvement of its status within the state. Arab citizens do not sever themselves from the Jewish majority. Some 60% (compared with 58.8% in 2015) prefer living in Israel to living in any other country, including a Palestinian state, if and when one is established.
  • It is the civil society that must now step in and take the lead. Jews and Arabs alike must speak up in one clear voice for advancing the values and the interests that most of them so yearn for.
Ed Webb

So Why Did I Defend Paul Bowles? | by Hisham Aidi | The New York Review of Books - 0 views

  • Long a sanctuary for Spanish and French writers, American writers began visiting Tangier in the late nineteenth century: Mark Twain on his way to Jerusalem in 1867, the painters Louis Comfort Tiffany in 1870 and Henry Ossawa Tanner in 1912, and Edith Wharton in 1917. In 1931, when Bowles first visited, the American artists living in Tangier were primarily black: Claude McKay, Anita Reynolds, Juice Wilson, Josephine Baker. These African-Americans came to Morocco from Paris, where they had formed a community after World War I, and as the Harlem Rennaissance spread to France. Upon arrival, Bowles began to socialize with both McKay and Anita Reynolds. Like the other Americans, he had also discovered North Africa through France. In high school, he had read Marcel Proust, Comte de Lautréamont, and André Gide—the latter’s accounts, in particular, of his travels and sexual trysts in Algeria and Tunisia had conjured North Africa in Bowles’s teenage imagination.
  • in December 1923, France, Spain, and the United Kingdom signed the Tangier Protocol in Paris, setting up a new administration and placing the city at the center of a 150-square mile International Zone overseen by a committee of nine Western powers. The city was henceforth governed by a court that included French, Spanish, and British judges, along with the mendoub, the Moroccan sultan’s representative. It is this international period, from 1923 to 1956, especially postwar, that has shaped the image of Tangier as a free port, a tax haven, and a place of international intrigue and excess.
  • His first novel, The Sheltering Sky, told the story of an American who flees the numbing modernity of New York and meanders through the Algerian desert, only to disintegrate psychologically. Published in the fall of 1949, it became a bestseller and made Bowles a household name. Three more novels and a handful of short stories set in Tangier followed.
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  • 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.
  • 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.
  • 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.”
  • 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.
  • 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.”
  • 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.”
  • 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.
  • 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.”
  • 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.”
  • 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.
  • 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.
  • 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.”)
  • 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.
  • 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
  • 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.
Ed Webb

Imperialist feminism redux - Saadia Toor - 1 views

  • In the 19th and early 20th century, the civilising mission through which colonialism was justified was supported by western feminists who spoke in the name of a ‘global sisterhood of women’ and aimed to ‘save’ their brown sisters from the shackles of tradition and barbarity. Today, this imperialist feminism has re-emerged in a new form, but its function remains much the same – to justify war and occupation in the name of ‘women’s rights’ . Unlike before, this imperialist feminist project includes feminists from the ‘Global South’. Take, for example, the case of American feminists, Afghan women and the global war on terror (GWoT).
  • there was one claim that proved instrumental in securing the consent of the liberals (and, to some extent, of the Left) in the US – the need to rescue Afghan women from the Taliban. This justification for the attack on Afghanistan seemed to have been relegated to the dustbin of history in the years of occupation that followed, reviled for what it was, a shameless attempt to use Afghan women as pawns in a new Great Game.  As the United States draws down its troops in Afghanistan, however, we have begun to see this ‘imperialist feminism’ emerge once again from a variety of constituencies both within the United States and internationally
  • how easily liberal (and left-liberal) guilt can be used to authorise terrible deeds
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  • The fact that the meme of the Muslim woman who must be saved from Islam and Muslim men – through the intervention of a benevolent western state – 11 years after the very real plight of Afghan women was cynically deployed to legitimise a global war, and long after the opportunism of this imperialist feminism was decisively exposed, points to a serious and deep investment in the assumptions that animate these claims. These assumptions come out of a palpable dis-ease with Islam within the liberal mainstream and portions of the Left, a result of the long exposure to Orientalist and Islamophobic discourses.
  • secularism is posited as the necessary prerequisite for achieving equal rights for women
  • The less-than-enthusiastic support for the Arab Spring by liberals on the basis of a fear that the Muslim Brotherhood would come to power (thereby implying that the human rights/women’s rights record of the regimes they were replacing was somehow better) illustrates the liberal anxiety regarding democracy when it comes to the Arab/Muslim ‘world’ and hints at the historical relationship between women’s movements and authoritarian regimes in the postcolonial period
  • Even as the United States officially begins to wind down its war in Afghanistan, the GWoT – recently rebranded as the Overseas Contingency Operation by President Obama – is spreading and intensifying across the ‘Muslim world’, and we can expect to hear further calls for the United States and its allies to save Muslim women. At the same time, we are seeing the mainstreaming and institutionalisation of a gendered anti-Muslim racism within the west, which means that we can also expect to see more of the discourse which pits the rights of Muslim men against those of Muslim women.
  • caution against seeing Muslim women as exceptional victims (of their culture/religion/men), and to point out both that there are family resemblances between the violence suffered by women across the world and that there is no singular ‘Muslim woman’s experience’
Ed Webb

American citizens are detained in Hebron for wearing hijab on a 'Jewish street' - 1 views

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    A description of what borders, identities, citizenships etc can look and feel like at the micro-level in the Israel-Palestine context.
Ian Mandell

BBC News - Swiss voters back ban on minarets - 1 views

  • Swiss voters have supported a referendum proposal to ban the building of minarets, official results show.
  • More than 57% of voters and 22 out of 26 cantons - or provinces - voted in favour of the ban.
  • There are only four minarets in Switzerland
Ed Webb

Netanyahu campaign video: A victory for the Left means an ISIS invasion | +972 Magazine - 0 views

  • The video opens with bearded men traveling in a pickup truck, flying the black IS flag with its distinctive white calligraphy. The driver of the truck pulls up beside another car and honks for the other driver’s attention. The IS guy in the passenger seat leans out the window and asks him, in Hebrew with a comically exaggerated Arabic accent, “Hey bro, how do you get to Jerusalem?” The driver of the car shouts back (in Israeli Hebrew), “Take a left!” Then there’s the slogan, in red Hebrew letters emblazoned on a gray, bullet-marked background: “THE LEFT WILL SURRENDER TO TERROR.” One of the IS guys fires celebratory bullets skyward and the driver peels off, ostensibly in the direction of Jerusalem, as they all shout exultantly in Arabic, “Shukran, ya ward!” (“Thanks, bro!”). The camera pans briefly to the rear of the truck to focus on a popular Israeli bumper sticker that reads, “Anyone but Bibi.” The tagline: “It’s us, or them. Only the Likud. Only Netanyahu.” The snatch of Arabic rap lyrics is excerpted from a song by an Amman-based Palestinian group called Torabyeh: “I want to be buried in the same cemetery that my grandfather was buried in. And since my childhood I’ve been dreaming to be a soldier and as time passed I discovered who I want to belong to: Mahmoud Abbas, Fatah, Hamas or…Jabha …”
  • Netanyahu has for years been promoting his message about the threat to Israeli security posed by Islamic extremism, never missing an opportunity to list Hamas along with the Islamic State, Al Qaeda, Boko Haram and even Fatah, mixing them all up so that the average Israeli Jew reflexively associates Arabs and Islam with terror. Like all accomplished populists, he understands the power of repeating a mendacious slogan, and he is an expert at exploiting popular fears and racism.
  • The popular Israeli narrative is so reactionary and confused these days, that if one were to walk the streets asking average citizens if there was a difference between Fatah and Al Qaeda, most people would be hard-pressed to answer coherently. Go ahead and try to explain to an Israeli audience that Hamas is a small offshoot of Egypt’s Muslim Brotherhood, that it is basically a technocratic political party, that it is extremely unpopular in Gaza and that it has nothing to do with expansionist jihadism. Try telling people that if Israel would lift the siege on Gaza, disgruntled Palestinians in Gaza would probably kick Hamas out of power immediately. Just try. The best you can hope for is that you’d be told that you’re a traitor who should go live in Gaza.
Ed Webb

Egyptian satellite stops broadcasting Hezbollah-controlled TV station | Reuters - 0 views

  • Egyptian satellite company NileSat has stopped broadcasting Hezbollah-controlled Lebanese television channel Al Manar, an official said on Wednesday, a move the Iranian-backed group condemned as part of a campaign by Gulf Arab states against it.
  • On Friday, the Saudi-owned television news channel Al Arabiya shut its offices in Lebanon. On the same day, protesters attacked the Beirut office of Saudi-owned newspaper Asharq al-Awsat in response to a cartoon published by the paper criticizing the Lebanese state.
  • Saudi Arabia has lavished aid on Egypt since its military overthrew an Islamist government in 2013, and while ties have been strained over the past year, Cairo has broadly followed Riyadh's lead on regional politics. NileSat stopped broadcasting Al Manar to subscribers late on Tuesday, although the channel can be received in Lebanon through other broadcast media.
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  • "The usual terms (of the company) prohibit the use of satellite media to broadcast programs which call for violence or racism or incite sectarianism."
  • "NileSat is trading in flimsy excuses and its claims of inciting discord do not fool anyone."
Ed Webb

When rescue at sea becomes a crime: who the Tunisian fishermen arrested in Italy really... - 0 views

  • On the night of Wednesday, August 29, 2018, six Tunisian fishermen were arrested in Italy. Earlier that day, they had set off from their hometown of Zarzis, the last important Tunisian port before Libya, to cast their nets in the open sea between North Africa and Sicily. The fishermen then sighted a small vessel whose engine had broken, and that had started taking in water. After giving the fourteen passengers water, milk and bread – which the fishermen carry in abundance, knowing they might encounter refugee boats in distress – they called the Italian coastguard, who told them they’d be coming soon. After hours of waiting, though, the men decided to tow the smaller boat in the direction of Lampedusa – Italy’s southernmost island – to help Italian authorities in their rescue operations. At around 24 miles from Lampedusa, the Guardia di Finanza (customs police) took the fourteen people on board, and then proceeded to violently arrest the six fishermen. According to the precautionary custody order issued by the judge in Agrigento (Sicily), the men stand accused of smuggling, a crime that could get them up to fifteen years of jail if the case goes to trial. The fishermen have since been held in Agrigento prison, and their boat has been seized.
  • Criminalising rescue, a process that has been pushed by different Italian governments since 2016, will continue to have tragic consequences for people on the move in the Mediterranean Sea
  • Among those arrested is Chamseddine Bourassine, the president of the Association “Le Pêcheur” pour le Développement et l’Environnement, which was nominated for the Nobel Peace Prize this year for the Zarzis fishermen’s continuous engagement in saving lives in the Mediterranean.
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  • The fishermen of Zarzis have been on the frontline of rescue in the Central Mediterranean for over fifteen years. Their fishing grounds lying between Libya – the place from which most people making their way undocumented to Europe leave – and Sicily, they were often the first to come to the aid of refugee boats in distress. “The fishermen have never really had a choice: they work here, they encounter refugee boats regularly, so over the years they learnt to do rescue at sea”, explained Gammoudi. For years, fishermen from both sides of the Mediterranean were virtually alone in this endeavour.
  • In the months following the revolution, hundreds of boats left from Zarzis taking Tunisians from all over the country to Lampedusa. Several members of the fishermen’s association remember having to sleep on their fishing boats at night to prevent them from being stolen for the harga. Other fishermen instead, especially those who were indebted, decided to sell their boats, while some inhabitants of Zarzis took advantage of the power vacuum left by the revolution and made considerable profit by organising harga crossings. “At that time there was no police, no state, and even more misery. If you wanted Lampedusa, you could have it”, rationalised another fisherman. But Chamseddine Bourassine and his colleagues saw no future in moving to Europe, and made a moral pact not to sell their boats for migration.
  • the association also got involved in alerting the youth to the dangers of boat migration, as they regularly witnessed the risks involved and felt compelled to do something for younger generations hit hard by staggering unemployment rates. In this optic, they organised training for the local youth in boat mechanics, nets mending, and diving, and collaborated in different international projects, such as NEMO, organised by the CIHEAM-Bari and funded by the Italian Ministry of Foreign Affairs Directorate General for Cooperation Development. This project also helped the fishermen build a museum to explain traditional fishing methods, the first floor of which is dedicated to pictures and citations from the fishermen’s long-term voluntary involvement in coming to the rescue of refugees in danger at sea
  • When we see people at sea we rescue them. It’s not only because we follow the laws of the sea or of religion: we do it because it’s human”,
  • The situation deteriorated again though in the summer of 2017, as Italian Interior Minister Minniti struck deals with Libyan militias and coastguards to bring back and detain refugees in detention centres in Libya, while simultaneously passing laws criminalising and restricting the activity of NGO rescue boats in Italy. Media smear campaigns directed against acts of solidarity with migrants and refugees and against the work of rescue vessels in the Mediterranean poured even more fuel on already inflamed anti-immigration sentiments in Europe.
  • the fishermen opposed wholeheartedly the racism propagated by the C-Star members, and that having seen the death of fellow Africans at sea, they couldn’t but condemn these politics. Their efforts were cheered on by anti-racist networks in Sicily, who had in turn prevented the C-Star from docking in Catania port just a couple of days earlier. It is members from these same networks in Sicily together with friends of the fishermen in Tunisia and internationally that are now engaged in finding lawyers for Chamseddine and his five colleagues.
  • The fishermen’s arrest is the latest in a chain of actions taken by the Italian Lega and Five Star government to further criminalise rescue in the Mediterranean Sea, and to dissuade people from all acts of solidarity and basic compliance with international norms. This has alarmingly resulted in the number of deaths in 2018 increasing exponentially despite a drop in arrivals to Italy’s southern shores. While Chamseddine’s lawyer hasn’t yet been able to visit him in prison, his brother and cousin managed to go see him on Saturday. As for telling them about what happened on August 29, Chamseddine simply says that he was assisting people in distress at sea: he’d do it again.
Ed Webb

The UAE and Other Gulf States Are Upset With India Because of Islamophobia - 0 views

  • the relationships that New Delhi so carefully crafted over the past five years—drawing on the efforts of the previous government—are now at substantial risk. Domestic developments targeting its 200 million Muslims are beginning to unravel India’s diplomatic feat
  • In a rare public move, Princess Hend al-Qassimi of the UAE has been expressing her dissatisfaction with a rising Islamophobia among Indians. “I miss the peaceful India,” she tweeted on May 4. And that came after she directly highlighted a tweet from an Indian living in the UAE as “openly racist and discriminatory,” reminding her followers that the punishment for hate speech could be a fine and even expulsion.
  • Through its so-called Think West policy, India had built robust bonds with the UAE and Saudi Arabia while maintaining its long-standing relationship with Iran and elevating ties with Israel. In August 2015, Modi became the first Indian prime minister in 34 years to travel to the UAE and visited the Emirates again in 2018 and 2019. During his last visit, he received the Order of Zayed, the UAE’s highest civil decoration, in recognition of his role in improving ties between the two countries. Modi also traveled to Saudi Arabia, Qatar, Oman, Bahrain, and Iran in a calibrated outreach to the Gulf region’s powers. All these trips were reciprocated by visits of Gulf dignitaries to New Delhi during the same time period.
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  • Saudi Arabia and the UAE have become India’s fourth- and third-largest trade partners, respectively, as well as some of its largest sources of oil. Over the last five years, the two countries have also pledged a combined total of $170 billion to help India develop its infrastructure in the energy and industrial sectors. An important factor in the growing economic relations between India and the Gulf is the vast Indian diaspora in the region, with 2 million Indian expatriates in Saudi Arabia and around 3 million in the UAE, who respectively send $11.2 billion and $13.8 billion in remittances back home every year.
  • While both of these Gulf states maintain their political ties with Pakistan, they prioritize investments in India. This subtle shift has had a geopolitical effect, as both Gulf states have toned down their rhetoric condemning India on its policy toward Kashmir, a region disputed between India and Pakistan. For example, the timing of the announcement of Saudi Aramco’s $15 billion investment in India in August 2019, one week after New Delhi’s controversial move to revoke Kashmir’s special status, seemed like a gesture indicating that Saudi Arabia was no longer willing to let the Kashmir issue be an obstacle to better ties with India. Similarly, the UAE also announced that it viewed India’s Kashmir decision as “an internal matter”—New Delhi’s preferred language for its dispute with Islamabad.
  • blaming Muslims for the spread of the coronavirus in India seems to be a step too far for important actors in the Gulf—and could even upend its relations with the region. One key factor is that India’s approach toward Muslims is no longer simply an internal matter if its citizens based in the Gulf also promote Islamophobic rhetoric.
  • Online hate speech from Indians based in Gulf states also led to an unprecedented statement from the Indian ambassador to the UAE warning against discrimination. Other Indian embassies also urged the Indian diaspora to remain vigilant against statements that could sow religious discord. Recognizing the need to further placate rising concerns, Subrahmanyam Jaishankar, India’s minister for external affairs, spoke to his counterparts in the UAE, Qatar, Oman, and Saudi Arabia to reaffirm that India would continue to provide food supplies to Muslims during the holy month of Ramadan and would make available any medical treatment required to fight the pandemic.
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