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Ed Webb

How Western Urban Planning Fueled War in the Middle East | The American Conservative - 0 views

  • Architecture has been part of that work. The unspoken assumption was that houses should fit together along alleys and streets, that no private house should be so ostentatious as to stand higher than the mosque or the church, and that the city should be a compact and unified place, built with local materials according to a shared vocabulary of forms. Thick walls of stone created interiors that would be cool in summer and warm in winter with the minimum use of energy. The souk was conceived as a public place, embellished appropriately so as to represent the heart of the city, the place where the free trade of goods expressed the free mingling of the communities.
  • The old souk of Aleppo, tragically destroyed in the current Syrian conflict, was a perfect example of this, the delicate and life-affirming center of a city that has been in continuous habitation for a longer time than any other. That city rose to eminence as the final station on the Silk Road, the place where treasures were unloaded from the backs of camels coming from Mesopotamia onto the carts that would take them to the Mediterranean ports. The fate of this city, which has, in the 21st century, faced destruction for the first time in 5,000 years, is a fitting emblem of what is happening to the Middle East today.
  • it is not only civil conflict that has threatened the ancient cities of the Middle East. Long before the current crisis there arrived new ways of building, which showed scant respect for the old experience of settlement and disregarded the unwritten law of the Arab city that no building should reach higher than the mosque, it being the first need of the visitor to spy out the minaret, and so to find the place of prayer. These new ways of building came, like so much else, from the West, first through colonial administration and then through foreign “advisors,” often taking advantage of the insecure land-law of the region, introduced by the Ottoman land code of 1858. By the time France had been granted the mandate to govern Syria in 1923, modernist building types, the mania for roads and motorized “circulation,” the idea that cities should be disaggregated into “zones”—residential, commercial, industrial, and so on—and the obsession with hygiene had all made their destructive mark on the urban fabric
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  • new ways of building came, like so much else, from the West, first through colonial administration and then through foreign “advisors,” often taking advantage of the insecure land-law of the region, introduced by the Ottoman land code of 1858. By the time France had been granted the mandate to govern Syria in 1923, modernist building types, the mania for roads and motorized “circulation,” the idea that cities should be disaggregated into “zones”—residential, commercial, industrial, and so on—and the obsession with hygiene had all made their destructive mark on the urban fabric
  • As in Russia and Germany, the arrival of the totalitarian state was prefaced by the arrival of totalitarian architecture
  • a modern city, another piece of anywhere
  • Architectural modernism fed into the Arab inferiority complex: concrete high rises, plazas, geometrical patterns, energy-intensive fenestration, sometimes with a mihrab or a dome stuck on in deference to a history that is no longer really believed in—all these have become part of the new vernacular of a hasty urbanization. The basic idea has been to abandon the great tradition of the Ottoman city, with its many communities in their tents of stone, and to “catch up” with the West
  • Rarely, in any of this, however, has provision been made for the migrants from the villages, who have been compelled to survive in unplanned and unregulated structures, heaped up around the cities with no thought for how they look or for the character of the public spaces beneath them
  • The old rabbit-warren city of the Middle East was a conflict-defusing device, a continuous affirmation of neighborhood and settlement. The new city of jerry-built concrete towers is a conflict-enhancing device, a continuous “stand-off” between competing communities on the edge of a place that does not belong to them and to which they in turn cannot belong.
  • in the 1990s there were many popular Syrian TV drama series about how people lived and interacted with each other in the neighborhoods of the old cities in Syria during the late 19th and early 20th century. They depicted the days when the Levant society as it existed in its centuries-old Ottoman era make-up, just prior to the transition into colonial and post-colonial modernity and showed how rich and poor lived together in the same neighborhood, it showed the old houses, the shops & the markets.
  • We should remember that the idea of replacing the organic city of customary styles with cleared spaces and blocks of concrete, while it originated among European intellectuals, was first tried out in the Arab world. Le Corbusier, who had attempted in vain to persuade the city council of Paris to adopt his plan to tear down the entire city north of the Seine and replace it with an assemblage of glass towers, turned his attention to the North African city of Algiers instead, which was at the time under French colonial administration. As architectural advisor to the French Vichy government during the war he was able to overrule the elected mayor of Algiers and impose his will upon the city—though the Allied victory abruptly put an end to his plans.
  • Le Corbusier’s scheme is still studied and even treated with reverence in modern schools of architecture. It involved erasing the old city from the map, replacing it with great square blocks that negate the Mediterranean coastline and the contours of the landscape, and surmounting the whole with streets along which automobiles fly above the population. No church or mosque has a part in the plan; there are no alleyways or secret corners. All is blank, expressionless, and cold. It is an act of vengeance by the new world against the old: not a project for settling a place, but a project for destroying it, so that nothing of the place remains
  • the glitzy restaurant style of Dubai, in which vast gadgets, belonging to no known architectural language but looking like kitchen tools discarded by some gigantic celebrity chef, lie scattered among ribbons of motorway
  • Care for one’s place is the first move towards accepting the others who reside there. The thoughts “this is our home,” and “we belong here” are peacemaking thoughts. If the “we” is underpinned only by religious faith, and faith defined so as to exclude its historical rivals, then we have a problem. If, however, a resident of Homs can identify himself by the place that he shares with his fellow residents, rather than the faith that distinguishes him, then we are already on the path away from civil war.
  • decisions are made by officials, and officials belong to the great system of Mafia-like corruption that is the true cause of the Syrian conflict, and which has encouraged the Syrian political elite in recent times to look to Russia as its natural ally
  • Capitalism’s “creative destruction” is the anti-conservative claim that nothing that exists could not be improved easily in a short time by fast, profitable and “efficient” total replacement.
  • architect Marwa al-Sabouni, whose book, The Battle for Home, tells the story of how the conflict in Syria has overwhelmed her own city of Homs. She shows that you cannot destroy the serene and unostentatious forms of the Levantine city without also jeopardizing the peace that they symbolized and which to a measure they also protected
  • Roger Scruton is romanticizing. He therefore completely misunderstands the expressive functional reality of ordinary homes and security by focusing on public architecture, which everywhere expresses elite ideals instead of common ones. Take Florence and the Italian Republics. Frequent wars and not infrequently with Muslim empires meant homes had to be defensible and closed off from streets. Only later, briefly, and elsewhere later like in Britain and the US were isolated farm villages open to welcome trade, or US farm homes isolated away from the necessity of group protections because genuine threats had become to rare to proactively defend against them. Similarly, the divide in the Muslim world is between open plans in port cities secured through trade by larger powers that could ensure protection, versus homes way from ports, deliberately closed off against strangers so as to be defensible against frequent invaders. Most of the Islamic world remains like unstable and insecure early Florence. And homes throughout MENA reflect their isolation and insecurity through closed plans, just as much as Spanish ones from Moorish times do, even in the New World.
Ed Webb

Israeli and Palestinian textbooks: Researchers have conducted a comprehensive study tha... - 0 views

  • “Dehumanizing and demonizing characterizations of the other were very rare in both Israeli and Palestinian books.” The research team found 20 extreme negative depictions in the Israeli state books, seven in the ultra-Orthodox books, and six in the Palestinian books. An example of this rare occurrence from an Israeli book: A passage saying that a ruined Arab village “had always been a nest of murderers.” And an example from a Palestinian book: “I was in ‘the slaughterhouse’ for 13 days,” referring to an Israeli interrogation center. This could be a lot worse, right?
  • 84 percent of the literature pieces in the Palestinian books portray Israelis and Jews negatively, 73 percent of the pieces in the ultra-Orthodox books portray Palestinians and Arabs negatively, and only 49 percent of the pieces in Israeli state schools do the same. In an Israeli state school text, a passage reads: “The Arab countries have accumulated weapons and ammunition and strengthened their armies to wage a total war against Israel.” In the ultra-Orthodox, it ratchets up: “Like a little lamb in a sea of 70 wolves is Israel among the Arab states.” In the Palestinian case: “The enemy turned to the deserted houses, looting and carrying off all they could from the village that had become grave upon grave.” These statements aren’t necessarily false, but they are just one-sided and fearful—and they are rarely balanced by anything sunnier
  • The research team found that 58 percent of Palestinian textbooks published after 1967 (the year in which Israel took control of the West Bank and East Jerusalem from Jordan, Gaza and Sinai from Egypt, and the Golan Heights from Syria) made no reference to Israel. Instead, they referred to the entire area between the Jordan River and the Mediterranean Sea as Palestine. In the Israeli state system, 65 percent of maps had no borders and made no mention of Palestine or the Palestinian Authority, while in the ultra-Orthodox system that number was a staggering 95 percent.
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  • One striking difference between the Israeli state books on the one hand, and the ultra-Orthodox and Palestinian books on the other, is their willingness to engage in self-criticism. For the Israelis, this is an evolution that began in the late 1990s, after many historians began to re-evaluate early Israeli history, and a left-wing member of the Knesset became education minister. Israeli state textbooks began to admit that some Palestinians left their land within Israel because they were expelled. And they began to make reference to the Arabic name for Israel’s War of Independence in 1948: the Naqba, or Catastrophe. They also began ask Israeli Jewish students how they would have felt about Zionism if they’d been in the place of the Palestinians. There is still far less of this in either the ultra-Orthodox or Palestinian books. For example, the Palestinian texts don’t deal in any significant way with the Holocaust or its relationship to the founding of Israel.
  • just how politicized the teaching of history and geography has become for Israelis and Palestinians—with both sides at times quite literally wiping each other off the map. Not that Israelis and Palestinians are alone on this score. Think of Cyprus, where for decades Greek and Turk Cypriotes did not consider themselves part of a single people, or Northern Ireland, where even the name used to describe the territory continues to be highly charged. (Is it a province? A state? A region?) The process of ending such misrepresentations, the authors of the study find, is therefore “exceedingly difficult and requires deliberate and courageous effort.” It also takes time.
  • Palestinian textbooks are still in their first generation
  • Sociologist Sammy Smooha of Haifa University, who conducts an annual survey of Arab and Jewish relations, says that the goal now should be to write textbooks that do more to expose each side to the other’s narrative. “You have to engage with the other side’s arguments in a serious manner and not just build up a straw man in order to break it.” Eyal Naveh, a professor of history at Tel Aviv University and the author of several textbooks for middle-school and high-school students, agrees. “If you ignore it, it’s as if it doesn’t exist,” he said.
  • a book called Side By Side that included a “dual narrative” of all major events in the region since 1917, through the Second Intifada in 2000. Naveh calls the book “a successful failure:” Though it had been lauded by the international press and continues to sell abroad, the book was banned by both the Israeli and Palestinian education ministries. Naveh now believes that getting such a textbook to become part of the Israeli and Palestinian curricula is “impossible.”
Ed Webb

Youth and Citizenship in the Digital Era: Critique of an Emerging Phenomenon - www.jada... - 0 views

  • how the young enacted their citizenship in the digital age as a way to both confront power and imagine a different future
  • While the economic benefits of globalization had bypassed the Middle East’s young generation, the information revolution did not (at least not to the urban centres). The children submerged in the information technology of the 1990s onwards are today’s youth.
  • El-Sharnouby analysed Egyptian news sources since the turn of twenty-first the century to examine how the government sought to accommodate the "youth bulge." The Mubarak government conceived of youth as prone to laziness and passivity. Moreover, El-Sharnouby highlights that many scholars erroneously thought that disenfranchised youth would turn either to drug abuse or religious extremism. It therefore came as a surprise to them when scores of the “problematic,” “apathetic” and “lazy” youth were the main actors and agents of dissent in the January 25 revolution
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  • a new generation of Arab artists who monetize their work directly online, not mediated through galleries or other parts of the artistic establishment
  • social media are increasingly becoming the space for transnational and global activism for Palestine
  • Hisham Soliman spoke of a pre-revolution identity crisis that permeated Egypt’s young population and made citizenship and national feeling count for very little. Scores of youth, especially young men, considered emigration as one of the only solutions. But the new media allowed them access to new spaces and empowered them with new techniques to redefine their senses of identity and belonging. Instead of keeping them in their private spaces, it allowed them virtual alternative spaces that compensated for the absence of an actual public space. It even provided them with the means to aggregate and to later claim back the actual public sphere
  • transposing the model of the salon to blogs on the Egyptian Internet
  • A limitation of virtual media is its inability to give rise to a coherent discourse and set of ideas. Online activism might even be inhibiting deeper thinking and analysis of complicated political and economic problems
  • Surian, drawing on arguments made with regard to “filter bubbles” argued that the individuals, through Google searches and Facebook filters, are being locked into patterns. Facebook and Google become familiar backyards, leading to reduced thinking and a closing rather than opening of ideas and social spaces.
  • Gramsci states in his Prison Notebooks: If the ruling class has lost its consensus, i.e. is no longer leading but only “dominant,” exercising coercive force alone, this means precisely that the great masses have become detached from their traditional ideologies, and no longer believe what they used to believe previously, etc. The crisis consists precisely in the fact that the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear.
Ed Webb

Informed Comment: Iraq: Kurdish-Arab War in the Offing? - 0 views

  • Open Source Center of the USG
  • statements made by Nechirvan Barzani, Kurdistan Region prime minister, about a war breaking out between Arabs and Kurds after the American withdrawal from Iraq
  • Kamal Kirkuki, Kurdistan Region Parliament Deputy Speaker, has described Al-Maliki as a "dangerous man", and said that the Kurds are trying to stand up to him, adding: "Al-Maliki is a danger to Iraq and to democracy; he is a second Saddam."'
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  • If the Kurdish-Arab hostity rises futher,the US could be drawn right back in to Iraq. The Eastern Mediterranean and the meeting-point of Syria, Turkey, Iran and Iraq, is too important to allow it to fall into substantial and long-term violence.
  • There was a great deal of empathy towards the Kurdish people in the rest of Iraq before the invasion. But their bizarre arrogance and fascist behavior has turned the Iraqis against them.
  • the final solution, barring the toppling the Kurdish warlords by their own people, is either the full independence of Kurdistan, or a symbolic confideration between two economically and politiacally separate states.
  • Recently, the Kurds have demanded Baghdad's intervention/protection from the "incursions" by Turkey. For that to occur, Iraq must have a stronger central government than the Kurds desire.
  • hundreds of thousands of Assyrians
  • the KDP spent so much effort on controlling the Assyrians that for the first time, the independent Yezidi slate won a seat in the provincial government.
Ed Webb

This Magazine: Libya: Is it me you're looking for? - 0 views

  • a preview of Poplak’s upcoming The Sheikh’s Batmobile: In Pursuit of American Pop Culture in the Muslim World (Penguin, 2009).
  • I thus broached the fact that I was in the country on false pretences with no small amount of trepidation. My reasons for being there sounded silly when I said them out loud, so I wasn’t sure how I’d explain that I’d travelled to Libya to confirm the story of a music video reenactment that had occurred in the Tripoli medina. But told him I did, bracing myself for a blow that never came. It was, in fact, remarkably easy convincing my chiselled praetorian to forgo the usual itinerary for some investigative work. “So, you don’t want to go with the Germans on a walking tour of the ruins?” asked Eder. “No,” I said. “I sort of lied about that on the visa application form.” “You want to find out about this music video?” “Yes. That’s why I’m here.” Eder shook his head. “Man, people come here and ask the weirdest shit. But what you are asking—this is not to fuck little boys or such.” I agreed. Vigorously. “But I warn you,” he said, presaging the fact that working in Libya was the journalistic equivalent of sculpting quicksilver, “the tour group will only allow you so much freedom before you make people suspicious. And people here don’t like to give information. They’re afraid, and maybe they should be.”
  • Eder felt more allegiance to East coast hip hop than he did to Middle-Eastern Arab culture. American popular culture was his popular culture.
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  • The Tripolitan shore is, after all, where America’s centuries-long relationship with the Muslim world properly began. Operation El Dorado Canyon was but another in a long line of American military engagements with the variegated rulers of Libya, a legacy that dates back over 200 years. Within the DNA of those dusty, forgotten battles lies the code of enmity that continues unabated. But this concomitant history also hints at a lengthy cultural involvement— a mutual fascination that was tinged with both revulsion and wonder.
  • The stage darkens. Lights swing back and forth, illuminating the Hanna House. Then all goes quiet. An icon of the 1980s— onetime member of R’n’B supergroup the Commodores, 90 million solo records sold, over a dozen Top 10 singles on the Billboard charts—stalks up to the spotlight, a smile on his face, the velvety Mediterranean breeze fluttering his navy-blue shirt. He then belts out five of his most beloved hits in front of the enraptured guests, culminating in a rousing sing-along, accompanied by 40 angel-costumed children typical to this sort of proceeding, of the “We Are the World” anthem he co-wrote with Michael Jackson. “Hanna will be honoured tonight because of the fact that you’ve attached peace to her name,” Lionel Richie tells the crowd. “I love you Libya! I’ll be back.” Yes, but how did he come to be there in the first place?
  • Did hundreds of young Libyan children really have the “Hello” video downloaded onto their cognitive hard drives the same way a Westerner born of the 1980s did? In no way did I think that GQ or Lionel Richie had willfully fabricated these details. I just wondered if something had become garbled in the translation. I had to find out if that video reenactment had happened. Mr. Corsello put it perfectly: “We … have a strategic, even moral, obligation to know: What is the freakin’ deal with Lionel Richie?”
  • popular culture as a binding force. Hundreds of millions of people in over a 100 countries know Lionel Richie’s music, and adore it. According to the GQ article, anti-Ba’athist residents of Baghdad had blasted “All Night Long” as the Shock ’n’ Awe™ commenced. “The only thing Shiite and Sunni now share, aside from their hatred of each other and their worship of Allah and his prophet, is their abiding love for Lionel Brockman Richie Jr.,” wrote Mr. Corsello.
  • The take-home message was that the man who wrote “Dancing on the Ceiling” was a greater nuncio for peace—or at least common ground—than any number of official envoys, roadmaps or summit meetings. But there was one item in the story that made me choke up, Beaches style. I played it again—just to make sure I hadn’t misheard. Then I made my way through the blustery autumnal day to the newsstand to purchase a copy of Gentlemen’s Quarterly. In print, the story hit me with a wallop I usually associate with passages from great literature (or first-edition comic books). Richie told GQ that when he visited the Tripoli medina, a contingent of Libyan children had massed around him, closed their eyes, made wavy gesticulations with their hands, and moaned “Hello.” This was not a séance, but rather a passable rendition of the “Hello” video clip (a staple on MTV in the station’s early years, and a landmark moment in the history of the music video), in which a gorgeous blind woman, who knows Richie only from his mellifluous voice, somehow sculpts a perfectly representative clay bust of his Jheri-curled visage. “What’s going on here? How do you know?” begged Lionel Richie of the Libyan children. “How do you know?” How did they know? Lionel Richie’s videos are prominent in the cultural memory of a generation of North Americans; a friend once described Richie’s “All Night Long” clip as “a profound piece of eschatological imagination.” Indeed, to a scion of the 1980s, the Richie oeuvre carries an almost oneiric weight. Like “All Night Long,” the “Hello” video was an indelible piece of my childhood, a kiln-fired shard of memory now flung into the quandary of the Muslim world.
  • The Libyans I’d met so far were polite but reticent. “Such questions!” they’d remark, sounding like so many Peter Lorres in Casablanca. “Behind the questions, what do you hope to find, Mr. Richard? There is only darkness.” Indeed, it was impossible to get a peripheral sense of what was going on in Libya: I felt out of my depth, immersed in an ostensibly bright world that was defined by brutality. Securing an interview felt like pinning live butterfly specimens. I kept in mind the recent case of five Bulgarian nurses, sentenced to death on trumped-up charges of injecting the AIDS virus into poor Libyan children. They had been horribly mistreated; it took some filthy dealing on the part of European governments to secure their freedom. And I knew that any locals implicated in my quest could expect much worse.
  • maybe you think we’re backwards here
  • we spent our evenings haunting stores that sold bootleg DVDs of titles that had yet to be released stateside
  • in the vanguard of a new Libyan generation, surfing the demographic wave of a massive Middle Eastern birthrate, pulled west by the accident of his tribal affiliations, plugged in because of an unprecedented technological sea-change in how media were disseminated. And that put him as much at odds with the Libyan mainstream as I was.
  • One thing I was slowly learning in the Muslim world: There is no Muslim world. There is no monolithic, stand-alone Other.
  • Cultural critic Greil Marcus once described early rock and pop as “music that affirmed meaninglessness and in that affirmation contained every conceivable kind of meaning.” This stands as a testament to what popular culture does best: unite us in an indefinable, unrefined moment of merriment, sadness, sentiment, titillation. There are two great equalizers: Death and pop culture. That’s what Lionel Richie meant by his story. And that’s why his story meant so much.
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    Essential reading.
Ed Webb

Arabpop: Metamorphosing Italian anti-Arabism into a creative media marvel - 0 views

  • Arabpop the magazine found a home in the Neapolitan indie publishing house Tamu — the Italian South has always been more ready to embrace its Arab culture, often being mocked by right-wing Italian politicians and their supporters, who openly dream about dividing Italy into North and South and often refer to the South as ‘Africa’, ‘Morocco’ or something along those lines.
  • While the team of editors is fully Italian, some contributing journalists are Italians with an Arab background while most of the writers are Arabs.
  • while there is a wealth of academic texts to be found, little is written about Arab culture that is suitable for the general public
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  • By curating and translating the work of contemporary Arab poets, writers, visual artists and journalists based around a specific theme, Arabpop aims to fill a gap in accessibility to Arab stories specifically catering to people who are interested in what goes on in the Arab world beyond the daily headlines.
  • While it’s merely a coincidence that Arabpop came out almost exactly 20 years after 9/11, Comito does refer to the extreme rise in anti-Arab and anti-Muslim sentiment that manifested itself since then, both in politics and society. “I say this at every presentation: a large part of the problem is the media, which in the last 20 years since the attack on the Twin Towers have unleashed a terrifying anti-Islam and anti-Arab country propaganda.”
  • Other highlights include an excerpt from the 2016 book Paolo by celebrated Egyptian writer Youssef Rakha, which is so thoughtfully translated that you wish everyone could read Arabic translated into Italian – the cadence, the poetry of the mundane, the flow of the story shows how perfectly the two languages sway together when approached with a passion for language and culture and attention for detail.
Ed Webb

Tunisia: Attack on Djerba synagogue was premeditated by national guard member - Al-Moni... - 0 views

  • Tunisia’s Interior Ministry has identified the man behind an attack that killed five people earlier this week, saying Thursday that he intentionally targeted a synagogue on the Mediterranean island of Djerba in a premeditated act. The ministry described the shooting as a “cowardly criminal attack” but refrained from calling it an act of terrorism.
  • The French National Terrorism Prosecution Office has launched its own probe into the attack. Benjamin Haddad, who was French, was killed in the attack along with his cousin Aviel Haddad, who held dual Tunisian and Israeli citizenship.
  • The shooting coincided with the annual Jewish pilgrimage that is part of Lag Ba’omer celebration. Thousands of Jews from around the world gather at El-Ghriba synagogue, believed to be the oldest in Africa dating back 2,500 years.
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  • Djerba’s Jewish population is one of North Africa’s biggest, although in recent years it declined to 1,500, down from 100,000 in the 1960s
  • Tunisia and Israel do not have formal diplomatic relations, but Israelis can apply for a visa to travel to Djerba for the pilgrimage.
  • During his electoral campaign in 2019, Saied, who has since cemented his one-man rule, labeled normalization with Israel “high treason.”
Ed Webb

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

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