Showing posts with label past/present. Show all posts
Showing posts with label past/present. Show all posts

Friday, January 11, 2008

Covering Countries in Crisis

The international news has recently been dominated by countries in crisis, first Pakistan’s pre-election rioting following the assassination of Benazir Bhutto, and the by Kenya’s post-election violence following a disputed presidential poll.

Kenyans and Pakistanis face an uncertain year ahead, but the way these two stories are being reported has raised serious issues. Kenya reports often boiled down to machetes, tribal warriors and rage; and on TV this mantra was accompanied by appropriate images of angry young men confronting each other, the police, and their neighbors. This was strikingly similar to the Pakistan coverage, when video packages of violent mobs shaking their fists, burning tires, and smashing cars were used over and over again.

Without providing adequate background and explanation, a lot of reporting simply perpetuates the idea of black and brown people as inherently savage and barbaric, their modern politics tribalism and feudalism by another name. Kenyan journalist Peter Kimani paints a very different picture by detailing the alliances and rivalries among the countries politicians in the last few decades and how they lead to the current tragic outcome, without ignoring or minimizing the role tribal allegiances play.

Kenyan Pundit (one of the bloggers who have come to the fore during this crisis as sources of information) felt that the way the international media reported the current crisis “only served to reinforce what I have always felt about news that emanates from Africa, we need to really work on news for us by us, we can no longer rely on the international stations and media”, and hoped that A24, a pan-African 24 hour news channel to start broadcasting this year, would change things when it launches. After all China has International CCTV, Germany has DW-TV, there’s Russia Today and France-24 and Jazeera English so it’s high time that Africa gets its own station to with an African perspective.

In the mean time, the Kenyan blogosphere had some praise for the quality of Aljazeera English’s coverage, which can in part be ascribed to the fact that AE’s reporters (Haru Mutasa, Mohammad Adow and Andrew Sullivan) were not network stars parachuted in for the disaster.

Anchors and reporter without detailed knowledge of the country they’re reporting about tend to extrapolate, and in the case of African nation experiencing a horrific mixture of ethnic, political and criminal gang violence, this means “the specter of Rwanda” is invoked. CNN, the Guardian and Germany’s Der Spiegel for example used the comparison repeatedly.

In the case of Pakistan, meltdown took on a whole different dimension, with the notion of Alqaeda somehow getting hold of the bomb once the country had descended into lawlessness being bandied about frequently, especially in the American media. You’d think the Pakistanis kept the nukes in a shed.

But the real interest in the Pakistan story was of course Bhutto herself, the assassinated leader. She was “pale-skinned” (the phrase was used by The New York Times and the AP news agency, others slipped in references to her “fair complexion” as clarification for her nickname Pinkie), spoke English as her mother tongue, and had been educated in convent schools and then attended Harvard and Oxford. She was good looking, she was a Muslim woman and she said what the west wanted to hear.

How powerful her image had become is made clear by the fact that one of the Republican candidates for president, Rudy Guliani, launched a new advert to try and boost his dismal ratings, and featured Benazir Bhutto. The same man had reprimanded his fellow republican candidates for attempting to make political profit out of a tragic event. The video features a lot of scary brown people while a voice over warns of “a people perverted” “madmen” and “a nuclear power in chaos”. Then archive footage of a younger, prettier Benazir Bhutto as the voice talks of “democracy attacked”.

In a way this posthumous ‘tribute’ is appropriate, Bhutto personifying an embattled democracy in the East, exactly the image she had spent a lot of time and money creating, and consistently repeated in interviews, TV appearances, op-ed pieces. She knew that she needed the US on her side if she was ever to return to power, and like any shrewd political operator, crafted a message to achieve her goal.

But according to Richard Engels the Richard Engel, Middle East bureau chief of the American network MSNBC, “Pakistan’s Ms. Liberty” perfidiously performed a “dance of the seven veils” and should not be trusted. The phrase also turned up in a biography by the NYT company which was printed in other newspapers, though it seems that the original New York Times was induced to change the wording of its online edition after reader’s indignant comments. Benazir Bhutto was a politician not a saint, but her political wheeling and dealing can be described without resorting to a phrase that combines misogyny and orientalism.

The negotiations between her and Musharraf for a power sharing agreement were brokered by Washington and London, which are also involved in negotiations between Kibaki and Odinga, and perhaps that is the most overlooked point in the coverage of both crises: foreign intervention.

Both Kenya and Pakistan were divided and ruled by the British, both became US allies against the Soviets, which meant periods of American backed dictatorship, and both are involved in the current ‘war on terror’, which has proved a divisive issue in both countries. The Pakistani army is pitted against its own people in an unpopular war in the Northern provinces, while Kenyan opposition leader Odinga is being characterized as the ‘Shariah candidate’ by his opponents, and described as a closet Muslim.

While there is no case for blaming the current unrest on the West, it does seem strange that most talking heads and op-ed writers prefer horrified glee over the natives displaying the atavistic urges to analysis of the 20th century history of the countries in question.

Wednesday, October 3, 2007

Ramadan Drinks


There’s the sweet
Kasab-el-sukar: sugar cane juice, too cloying for my taste
Kharoub: also used to make sugar, so again it’s a bit like gulping down a glass of thin honey

The thick
Orzata: milk and almond syrup, the perfect combination
Qamar-el-deen: sold as a gooey paste made from dried apricots, which is dissolved in boiling water and then chilled. I like it hot though, and not as a drink: if it tastes like a sauce, and looks like a sauce, then it’s a sauce – in my recipe book anyway

And the thirst-quenching
3er’2 sous: I’m not a big fan of licorice, but I would recommend the drink – if I was a dentist. As a highly effective non-synthetic mouthwash.
Karkadeh: hibiscus flower infusion, very refreshing, but not my cup of tea
Tamer hindi: tamarind juice, literally Indian date, a bit misleading as it’s really sour – which is why I’m addicted.



My friend loves to mix it with kharoub, a sweet & sour cocktail, but on it’s own it’s the perfect thing to switch from musalsal watching to study mode.

Tart, sharp and palate-cleansing, just what I need after pigging out on syrupy pastries while watching Bab el 7ara.

Speaking of which, Duraid La7am’s scriptwriter joke comes to mind Sidi 3indi ilak musulal 15 7al2a, lau bidak, a3melhalak [stretching gesture] 30”.

But stretching is a plus in this musalsal, as it’s not a case of watching for the plot, but for the nostalgioramic details: the clothes, the houses, the feasts, the celebrations, the women at their housework, the men in their shops, the hakawati’s tales, the songs…and the inventive cursing.

Oh and most importantly, the food & drink.

Unfortunately the plot breaks in at the most awkward moments: after building up a great deal of suspense about something called 7ara2 b2asab3u, the patriarch comes home, has a tiff with his wife, and pronounces the dreaded “inti 6ali2”.

I mean they’re obviously going to get back together, but how are we supposed to find out what this exotically named dish is when Suad Khanum and her girls are too busy weeping and wailing to finish cooking?

Wednesday, August 15, 2007

The Making of a Saint


With my parents coming from opposite ends of the country I spend a fair amount of the summer with the Libyan landscape whizzing by the car windows. The one constant feature, from east to west, and even the desert in between, is the Maqams.

Domed white buildings, built over the tomb of Wali, and all marked as such by a profusion of green banners, are just everywhere. Perched half-way up a hill in the J'bal Alakhdar, surrounded by a rippling sea of wheat, golden in the sun light; in the middle of an almond orchard, where goats prefer it's cool shade to the trees' more patchy shadow; or on the right hand side of a much used desert highway alongside petrol stations, truckers restaurants, and the occasional sheepherders' village.

Which was why I wasn’t surprised when, driving back from a cousin's wedding, we drove by a Saints tomb right next to the main road into Tubruk. It was larger than usual though, with quite a few cars parked nearby and people milling about.

I thought they were just using it as a place to rest, as travelers often do, for which reason Maqams, like roadside mosques, are never locked, and sometimes don't even have a door.
But no, this was the tomb of the Mujahid Yunis Hashim, a Maqam so famous I was told, that even now, with such superstitious practices on the decline, there were visitors from all over the Eastern provinces.

My uncle filled us in on its story: apparently the grave belonged to a Shaheed from the Jihad against the fascist occupation, who volunteered to hold off the Italians soldiers after a skirmish, giving the others time to escape.When his body was recovered and buried, some people, hearing his story, and the fact that he had been a member of one of the more mystically prone Sufi tariqas, began visiting his grave to seek blessings from one they considered closer to God.

(To those who think Sufis are a quiescent bunch, too busy chanting and spinning in circles to know, or care, if the Kaba was nuked: a ‘Sufi Jihadi’ is not an oxymoron)
So Yunis Hashim became a Wali of sorts, one to whom people would turn for guidance and example, and sometimes mentioned as an intercessor in a du’a, which is as always addressed to God, but prefaced by a formulaic reference ("By the high worth in which you hold Si ...") to a Wali.

With time the tomb was built, then a Maqam was added over it, and gradually gifts of tomb covers and wall hangings, without which no Maqam is complete, were embroidered by women fulfilling a vow or in gratitude for a granted prayer.
But there was still another stage in the evolution of this Maqam, which was responsible for its remarkable - I would say anachronistic-popularity.Sometime shortly before the sanctions regime ended a family, on their way to Egypt to treat their crippled daughter, stopped at this Maqam for a rest, as I had imagined the present crowd was doing. The girl was left inside the Maqam with her brother, as she was really suffering from the long journey, while the others went to get supplies from a nearby village.
When they returned they found the children asleep, and her father bent over her to wake her up, and as soon as he said her name -so the story goes- she stood up as naturally as any healthy child.The overjoyed father donated the money he was planning to spend on her treatment to extend the Maqam, whose fame has spread so widely that it now draws pilgrims by the score each week.

Wednesday, August 8, 2007

Leonardo's mother: an Arab slave?


The Arabist has this from Discovery:

Da Vinci Fingerprint Reveals Arab Heritage?

Rossella Lorenzi, Discovery News

Oct. 28, 2006 — Leonardo da Vinci may have had an Arab heritage, according to Italian researchers who have isolated and reconstructed the Renaissance master's fingerprint.

The fingerprint represents the only biological trace of the Florentine genius, said Luigi Capasso, an anthropologist at Chieti University...Fingerprints are unique and don't change over a lifetime. Analysis of the skin's arches, loops and whorls — a science known as dermatoglyphics — has shown that there is a link between fingerprints and populations.

In the case of Leonardo's fingertip, patterns and ridges pointed to the Middle East, the researchers concluded. "The fingerprint features patterns such as the central whorl that are dominant in the Middle East. About 60 percent of the Middle Eastern population display the same dermatoglyphic structure found in the fingerprint," Capasso said.

The discovery would support Vezzosi's claim that Leonardo's mother was not a local peasant girl as previously thought, but a Middle Eastern slave. According to Vezzosi, records unearthed in Vinci offer substantial evidence that Leonardo's father, a craftsman called Ser Piero Da Vinci, owned a Middle-Eastern female slave named Caterina.

"It was common in 15th century Tuscany to own slaves from the Middle East," said Vezzosi. Indeed, in 1452, the same year of Leonardo's birth, a law was passed in Florence that gave slave owners greater rights over their slaves. Shortly after the law was passed, Ser Piero married Caterina off to one of his workers. The woman had just given birth to a boy called Leonardo.

Wednesday, August 1, 2007

Sandcomics - Arab cartoons and national identity

This advert has been running on all UAE channels for a while, and what with the repetition and the cool graphics, I felt compelled to go check out the website it advertised.

Turns out there is a new bilingual Emarati comic that will be distributed both in printed form, at an as yet unspecified price, and an online edition will provide a downloadable page every day.
The idea, in the words of Ahmad Almansuri, is that it should "promote national identity and show the traditions of this Gulf state to visitors "

I find the whole concept of 'native pride' a bit iffy, and as for Sandman as the incarnation of the spirit of the past ...as Asia said "DAMMIT! muslims PLEASE be original ".



Some of the artwork is very good, but not up to the standards of the TV trailer. And the super hero Ajaaj doesn't seem to have been fully developed - what can you say to this for example:




Then there's the name.

3asifa Ramliya (Sandstorm) not being a very catchy, they came up with Ajaaj. Which has a sort of nice ring to it…only instead of conjuring up some primeval force bearing the ‘values of the desert’ into a futuristic city, it is - to me at least- synonymous with those ‘ayam 3ajaj‘ when you’re cooped up at home, with nothing to do but think about whether to dust or not to dust.

So overall it was a bit disappointing. I was expecting something like the Khaleeji cartoons last Ramadan, the Saudi and Emarati ones were pretty awesome.

Almost every national Arab channel has a short let's-make-fun-of-ourselves cartoon during the fasting month, usually aired around if6ar time, for a local audience.



Highlander has blogged about our own 7aj 7mad, the great dissector of Libyan mores, who desperatly needs a make-over as her photo makes clear.


Last year the Saudi's aired يوميات مناحي on their pan-Arab mbc - it dealt with topics from youth unemployment to Iraq. Sort of like 6ash ma 6ash but more understandable :P, so it was the content rather than the technical presentation that mattered.

It was the Emarati الفريج however, broadcast on Dubai, that broke the usual format of a well-meaning male fool as the central figure and representative of the 'national character'.

Instead there were four older Emarati women of varying ethnic and social backgrounds, personalities, and I.Q levels. It was visually visionary too, being the first Arab 3-D animation.







Sunday, July 29, 2007

Resurecting the past, or retrieving forgotten knowledge?


Reorganising my dad’s books I came across this arresting title, Alfiya mukarrara fi al-amrath al-nafsiya almu3tabara( ‘the thousand’ Alfiya repeated on important psychological disorders) a book-length poem which combines the many talents of Dr. Salim 3amar:
the first professor of Psychiatry in the newly independent Tunisia’s national university, he has published over 300 research papers and won a prize for his book on schizophrenia; but his interests are not limited to the strictly scientific - he is a prominent member of the International Society for the History of Medicine, has written extensively on Arab and Islamic Medicine, and has a passion for poetry.

As the introduction, by a former Tunisian culture minister states, ” is there anything stranger than the case of this ‘Alfiya’ which appears even in it’s name to be a rare example of an attachment to heritage and a desire to revitalise it with the spirit that created it in the past”?
Indeed a modern Arab book with a rhyming title in the medieval fashion is a novelty in itself, but this one is also more specifically placing itself in relation to Ibn Sina’s Alarjuza Fi Al-6ib ( alarjuza - from rajz, one of the seas of poetry- on medicine; often called the Alfiya because it has 1000 odd lines). In fact Dr. Salim 3amar proclaims his poem an Alfiya Mukarrara, as it has 3500 lines.

Writing a poem, even if not great in the aesthetic sense and regardless of the topic, of such length is an achievement; and as this one conveys detailed information on psychiatry for a lay audience in an uncomplicated way it is is a doubly impressive one…but I wonder if it is worth the effort?

However there seems to be no reason why a book on psychiatry printed in 1992 should be a poem, and the limitation of the rhythm must have adversely affected Dr. Salim Amar’s treatment of his material, and is offset by no positive practical benefit.

The book seems to ‘degenerate’ into a mere curio, even in the fulsome praise of the minister of culture who ends by declaring “this Alfiya is thus given a unique character, and becomes a wondrous treasure [tuhfa 3ajiba]…so the reader should enjoy it’s manner as well as it’s matter, as every person of taste enjoys everything that is rare and precious”.

Printed on glossy paper with patterned borders, the two column layout of traditional arabic poetry reinforces the ‘gimmicky’ effect of the rhymed chapter and subtitles, the cover illustration from a medival manuscript, and the title which echoes the descriptive rhyme of the inumerable Alfiyat across the centuries on everything from grammar to theology.

In short, Dr. Salim 3amar’s Alfiya mukarrara fi al-amrath al-nafsiya almu3tabara ends up being just the sort of book people only buy as gifts, ending up looking good and gathering dust on a shelf.

A different approach is taken Dr. Sami Mahmoud, who supervised a recent edition of Tadhkirat Uli Al-albab wa Al-jame3 li Al-3ajab Al-3ujab (The memorandum for the intelligent, and the compendium of the wondrously strange) by Dawud ibn 3amr Alan6aki, and says he found his original intention to publish a full or even abridged version impractical.

Instead of seeking to slavishly duplicate what was produced to fulfil the needs of a different era, Dr. Mahmoud used the Tadhkira as a basis for a book he calls Tadhkirat Dawud Lil-3ilaj Bil A3shab wa Al-wasa2il Al-6abe3ia (Dawud’s memorandum on on herbal and natural treatments), the title says it all really- no rhyme, and he uses the phraseology natural to him as the writer of an earlier best-selling book on herbal medicine. Unlike Dr. Salim 3amar he sees no need to twist his expertise into an unatural form to revive the past, instead he goes back to it to take what is useful in a contemporary context.

The original Tadhkira is a massive three volume book - the first volume gives the properties of over 3000 medicinal plants and herbs arranged in alphabetical order, the other two deal with the diagnosis and treatment of alphabetically arranged illnesses and diseases; but it also contains detailed sections on topics such as veterinary science, farming and geography. The language is difficult, and at times obscure, and as the publisher says in his introduction, some of the elements required for the compounds are almost impossible to obtain, and others are unkown even to an expert.

This edition edits content and language, and after each entry on a plant or illness from the Tadhkirah adds the explanation in terms of modern science. As an active researcher in the field of herbal medicine, Dr Mahmoud provides additional uses for plants and treatments for diseases from other medieval texts, and from folk remedies.

Such an approach is actually much more in line with that of doctors and 3ulama like Ibn Sina and Dawud ibn 3amr, the latter says in a quote which serves as an epigraph to Dr. Sami Mahmoud’s book:
"We have chosen medicines that are easily available and inexpensive, to comply with the needs of the seeker, who if he agrees accepts, and if so his acceptance is an honour, and if not let him cover what faults he sees with the tail of forgiveness, for it is the ever-blessed (God) who is free from all deficiency and mistakes…and let my prize for this [work] be a prayer from him; God is the one who guides us to the right, and to him is the return and in his hands my fate, there is no power but God the high and great, he is the one I depend on, the most perfect sustainer"

Tuesday, July 10, 2007

Old and New

Two articles by TP's Zainab Al-Arabi on balancing the traditional and the modern:


Traditions, Customs, and Dangerous Old Ladies

Every nation has its traditions and customs; some of which should be utilized as mechanisms for positive social change and advancement. Regretfully, some of these same traditions and customs have the opposite result when enforced by certain type of old women...My father wanted to name me ‘Zenobia’, after the historic queen who reigned over a great empire in ancient Palmyra (now Tadmur, a part of modern Syria), and fought the Romans. A great historical female figure, with a strong character and a grand name.He had hopes that perhaps with the name would come the strength of character of Zenobia. Except that on that day my grandmother -his mother- happened to be there, and she was horrified at the strange and un-Libyan name
....(more)

and on the other hand A Flimsy View of Progress

I was surprised to see a report in the Arabic Al-Jazeera news channel about a private Libyan company’s approach to ‘modernisation’. This company was promoting its business by holding a fashion show that – according to the company owner - proved Libya was progressing and opening up to the West. I hope that that’s only his opinion, and not of all Libyan businessmen. At a time when the state is encouraging businesses to participate in local investment and social development, there are probably a thousand ways to show the world that we are progressing other than a fashion show. Although enough to send shockwaves through most of Libyan society, I didn’t think that this was going to become a ‘norm’ just yet. But still, I couldn’t help cringing in embarrassment as I watched the models flouncing on the catwalk. Not because of the clothes they wore; not because some of the models were Libyan girls, and not because the audience included males –all very ‘un-Libyan’ goings-on....(more)