middle east – Liby Amazigh http://libyamazigh.org/ Mon, 07 Mar 2022 18:54:28 +0000 en-US hourly 1 https://wordpress.org/?v=5.9.3 https://libyamazigh.org/wp-content/uploads/2021/10/cropped-icon-1-32x32.png middle east – Liby Amazigh http://libyamazigh.org/ 32 32 Two sides of the same coin https://libyamazigh.org/two-sides-of-the-same-coin/ Mon, 07 Mar 2022 18:54:28 +0000 https://libyamazigh.org/two-sides-of-the-same-coin/

Anyone who pays attention to the Arab-Israeli conflict over the past 20 years knows how those who regularly do propaganda on behalf of the Palestinian Arab cause try to hijack any cause or crisis in the world and turn it into a matter of Israel and the Palestinians. Given this bent, that so many notorious critics of Israel, from Shaun King to Rashida Tlaib to Huwaida Arraf, have tried to claim that Ukrainians fighting the Russian invasion are the same as Hamas terrorists and of Fatah who attempt to assassinate Israelis is not surprising.

But since before Russia invaded Ukraine, no Ukrainian militia has been indiscriminately firing thousands of rockets into Russia targeting Russian civilians. And no Ukrainian leader was claiming that Russia had no right to exist, falsely claiming that Russians had no history in Russia, or inciting their people to kill random Russians, while offering Ukrainians pay-to-kill incentive allowances that paid them eight times over. what an average teacher in Ukraine earns if he murders Russians. Most people understand that these false comparisons are specious.

What is surprising, however, is how few people understand the close connection between ideology and the history of Russification, which drives Putin’s and Russia’s latest efforts to conquer and colonize Ukraine. , and the ideology and history of Arabization, which animated, for more than a century, the continued violent rejection of Jewish nationality and sovereignty in the Middle East.

In Putin’s February 21 speech in which he announced Russia’s unprovoked invasion of Ukraine, he said:

“I would like to emphasize again that Ukraine is not just a neighboring country for us. It is an inalienable part of our own history, culture and spiritual space. The first is really the main one: why was it necessary to appease the nationalists, to satisfy the ever-growing nationalist ambitions on the periphery of the old empire? What is the use of transferring to new administrative units, often arbitrarily formed, the federated republics, vast territories which have nothing to do with them? Let me repeat that these territories were transferred with the population of what was historically Russia.

Putin had previously made similar ahistorical statements about Lithuania, Latvia and Estonia, saying they too had no business as independent countries because they were really just part of the greater Russian nation.

But the Russification of these separate nations and peoples began much earlier in Russian history and dates back to the 1500s.

Most people in Ukraine and the Baltic States speak Russian. They do this because it was the state language of the Soviet Union, imposed everywhere and imposed on these countries during a massive Russification campaign during Soviet times. But the Russification of these separate nations and peoples began much earlier in Russian history and dates back to the 1500s. And it became an official part of the imperialist policy of the Russian Empire under Tsar Alexander III in the 1880s. What unofficial and official Russification meant in practice was the forced use of the Russian language as well as the suppression of all other nationalities and cultures.

It is this policy of Russification, under the Tsars and Soviet dictators like Stalin, which aimed to destroy all aspects of the distinct cultural, linguistic and national identities of the peoples and nations that the Russians conquered, including in Ukraine. This is why in a March 3, 2022 meeting with the Russian Security Council, Putin said, “I will never give up my belief that Russians and Ukrainians are one nation. Putin intended this statement as a vindication of Russian imperialism and to once again turn Ukraine into a vassal state of Russia without any regard for the Ukrainian people’s right to sovereignty and self-determination.

Similarly, the Arabization, including of Judea/Palestine, which began in the 7th century, was also implemented to destroy the distinct ethnic identities, languages ​​and cultures of the various tribes and peoples conquered during the imperial conquests of the Arab Empire across the Middle East. and North Africa (MENA).

Arabization has been such a powerful force behind almost complete Arab hegemony and control of the MENA region that until 2014 it was illegal in relatively moderate Morocco for parents to simply give their children non-Arabic names. , even though Morocco was originally Amazigh (Berber) for centuries before the Arab conquest of North Africa and a large percentage of its population to this day (despite centuries of institutional and systemic Arabization) still identifies as Amazigh.

And while Putin has repeatedly expressed over the past two weeks the Russian imperialist and eliminationist idea that Ukraine has no legitimacy as an independent country, this same mantra has been repeatedly preached by Arab supremacists in part of movements for greater sovereignty, independence or even equality in parts of their indigenous lands by Kurds, Copts, Amazighs and Jews.

It is clear that the history of Russification and Soviet control of Ukraine profoundly influenced Putin’s view of Ukraine, so he admits “will never give up his belief” that Ukraine will not nothing to do as an independent country. Likewise, Arab dictators and theocrats, since the beginning of Jewish independence and the indigenous rights movement (Zionism) gaining momentum in the 20th century, have been adamant – because of the history of Arabization and systemic Islamization in the MENA region – that the Jewish people have no right to an independent country, and that any such country, no matter how small, is illegitimate and must be destroyed.

With regard to Jewish independence and sovereignty in the indigenous, historical and religious homeland of the Jewish people, statements remarkably similar to Putin’s belief (on the alleged illegitimacy of Ukrainian independence) can be found in the Article 15 of the Hamas Charter and Article 20 of the PLO Charter.

While Article 15 of the Hamas Charter focuses on the idea that once the land has become (by conquest) “Islamic lands”, it can never go back (“[w]When our enemies usurp certain Islamic lands, Jihad becomes a binding duty of all Muslims”), Article 20 of the PLO Charter (also known as the Palestinian National Covenant) expressly denies the people Jew his free will, his status as a people and his legitimacy as a nation. .

Thus, it is abundantly clear that it is not just false claims about “genocide” and false claims about who the “Nazis” are that Israel haters have in common with Putin. It is also the denial of distinct identities for those who have been subjected for centuries to imperialist campaigns to destroy them – those who, despite Russification and Arabization, have retained their unique identities, languages ​​and cultures, who worked, fought and won their respective rights. sovereign and independent states. Putin and those who hate Israel are convinced that these states have no right to exist and wish to eliminate them.

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Dina Chkarka takes the message of Moroccan cuisine to the masses: here’s cooking with you, kid https://libyamazigh.org/dina-chkarka-takes-the-message-of-moroccan-cuisine-to-the-masses-heres-cooking-with-you-kid/ Thu, 03 Mar 2022 06:05:54 +0000 https://libyamazigh.org/dina-chkarka-takes-the-message-of-moroccan-cuisine-to-the-masses-heres-cooking-with-you-kid/

Dina Chkarka with a tray of mint tea (Courtesy of Dina Chkarka)

A booming social media personality, Dina Chkarka is passionate about bringing Moroccan cuisine into the 21st century. Chkarka first learned how to make intricate tagines (steamed meat and vegetables in a clay pot) and bastilles (meat pies) by watching her mother cook for their family of five. Once in middle school, she started cooking meals for herself and her family a few days a week.

Born in Austin to immigrant parents, Chkarka visited her extended family in Morocco every other summer throughout her childhood and was raised bilingual. While she was very connected to her family and culture, she didn’t have much of a local circle that shared her enthusiasm for Moroccan cuisine. She felt somewhat isolated until she discovered Twitter as a teenager. Under the name Dina’s Kouzina, she shared her modern twists on traditional recipes and quickly found a community. On TikTok, YouTube, and Instagram, she gained a small but loyal following of people across the country and around the world who craved English-language content centered around Moroccan cuisine.

“My dream is to one day have a place of my own where I can share the best of my culture, pass on what I learned from my mother, and foster a community that comes together around the food I love.” – Dina Chkarka

Chkarka realized that few of his friends had the same opportunities to learn to cook at home and didn’t know where to start in the kitchen. Even fewer were interested in the time-consuming processes used in creating traditional dishes. She wanted to keep flavors alive by making traditional dishes more accessible to her millennial and Gen Z peers. This led the 25-year-old recent college graduate to share recipes and food content online on social media, including many use time-saving appliances like air fryers and the Instant Pot.

A range of pastries and desserts (Courtesy of Dina Chkarka)

“I make the dishes more accessible to English speakers who want to do Moroccan food but just can’t find authentic recipes in English,” says Chkarka. “I do easy to follow video tutorials with tips versus just reading a recipe online or in a cookbook. I don’t necessarily make any changes to the recipes; I just use what my mom and my grandmother taught me. For example, like many ethnic cooking styles, we don’t cook with measurements. Figuring out what the perfect measurements really are is one way I make cooking more accessible to people. .

Some of the most popular Chkarka recipes include couscous topped with vegetables and lamb, a savory vegetable and chickpea soup called harira which is commonly served during Ramadan, and mint tea. One of his most-viewed TikToks involves a flatbread called msemmen, which can be savory and stuffed with meat or topped with honey.

Although she specializes in creating content with nods to her parents’ country of origin, she cooks all types of food, especially desserts. Chkarka started taking specialty baked goods orders in 2020 for family, friends and customers. (She takes orders on her site: dinaskouzina.com.) She makes beautiful cakes and pastries of all types, as well as specialty desserts from the Middle East and North Africa during Ramadan and Eid. Her holiday specialties are maamoul (semolina cookies filled with dates) and chebakia (fried sesame cookies soaked in honey and topped with sesame seeds).

Morocco has a complicated history, including French colonization, resulting in a culture and cuisine that is a mix of indigenous African, Middle Eastern and European influences. One of Chkarka’s favorite street food in Marrakech is snail soup. She grew up thinking that escargot was a typical Moroccan dish and only later learned about French colonization and its effects on food, language and much more.

Courtesy of Dina Chkarka

Seeing people adopt his cuisine is particularly pleasing to Chkarka. Like many children of immigrants, it took time for her to understand exactly where she stood and what her identity meant to her. With her North African lineage, she was told she was considered white, but that didn’t match what she saw in the mirror or her indigenous Amazigh heritage.

When I asked her about her favorite place for Moroccan food in Austin, her first response was “Home”. She lamented authentic downtown restaurant Darna, which didn’t survive the pandemic, leaving Austin with few options. The one place she still likes to go, however, is Moroccan-owned Vivel Crepes and Coffee in Lakeway.

Among Vivel’s traditional cafe offerings are a few quintessentially Moroccan dishes, as well as many French influences found throughout Francophone Africa. We went together on a Saturday morning to sample some of Chkarka’s favorite dishes: shakshuka tagine, sunrise tagine, mint tea, baklava, and a unique fusion baklava cheesecake pancake. The shakshuka tagine contains merguez beef sausage, roasted peppers and tomato sauce, three sunny eggs, feta cheese and is served in a cast iron skillet with warm pita bread to mop up the savory sauce. Chkarka explains why the flavors are perfect: “They use the right spices and the right amount, which makes them authentic enough for cafe-style cooking. I’ve tried many so-called Moroccan places in the US and they rarely get the flavours.” so the fact that I order tajine at Vivel says a lot!”

The sunrise tagine, also served in a hot cast-iron skillet, contains Moroccan meatballs, three fried eggs, garlic tomato sauce and ricotta cheese. The dollop of ricotta added a bit of richness that Chkarka said she hadn’t done before, but enjoyed it enough to consider adding it the next time she made the dish herself. Otherwise, Chkarka described the meatballs as tasting close to what she would make at home because they use the right mix of spices.

Both tagines were warm and delicious, but what sticks out in my mind is the baklava cheesecake crepe with a pistachio and rose cheesecake filling with crumbled flaky baklava on top. above. It is a unique combination of textures and flavors fusing two notable French and Middle Eastern/North African specialties.

One trip wasn’t enough to explore the Moroccan offerings on Vivel’s menu, including unique combinations like gyro pancakes, hummus and falafel pancakes, and a Marrakech Express tagine with slow-cooked spiced lamb. For Chkarka, Vivel Crepes is one of the few places in the Austin area where she can find the comfort of flavors she would have at home.

“My dream is to one day have a place of my own where I can share the best of my culture, pass on what I learned from my mother, and foster a community that comes together around the food I love,” she says. And, like many influencers of her generation, the path to realizing that specific dream is paved one TikTok at a time.

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Crossing Africa: Faith on the Road – a film about religion, migration and social identities https://libyamazigh.org/crossing-africa-faith-on-the-road-a-film-about-religion-migration-and-social-identities/ Thu, 10 Feb 2022 08:00:00 +0000 https://libyamazigh.org/crossing-africa-faith-on-the-road-a-film-about-religion-migration-and-social-identities/

Click here to read this article in English.

By Emna Gelacia, Middle East and North Africa Programs Assistant at Minority Rights Group

The stories of migrants in transit countries, though overlooked in the mainstream media, can be extraordinarily rich and complicated, especially for minorities. Crossing Africa: Faith on the Road explores how religion, migration and other social identities can shape the daily lives of some sub-Saharan Africans in Tunisia.

The documentary tells the story of an Ivorian woman who is a member of a small makeshift church set up by a group of migrants in Tunis. She tells us about her unexpected trip to Tunisia, her daily life, her struggles and her future aspirations. Through its story, the film shows how a group of Sub-Saharan Evangelical Christians in Tunis uses the space of the Church not only to share spiritual values, but also to show solidarity and support through the community.

Sub-Saharan migrants face racial discrimination, but their situation is compounded by language barriers, problems with identity documents and their limited access to education and health care. They are frequently abused, exploited and even subjected to targeted attacks. La Soukra, a suburb of Tunis, is where many have settled, working in low-paying jobs with little or no protection. Every Sunday they meet in a small warehouse in one of the poorest corners of this region to worship together. The congregation of about 30 people is small, but strong and vibrant.

Basile Yao, character of the short documentary ‘Crossing Africa: Faith on the Road’, answering questions from the public during the round table ‘Minorities and minority groups in Tunisia, between discrimination and recognition of diversity’, Tunis, December 13, 2021 Next to him is Philippa Day, the director of the film.

Despite their precarious situation, some sub-Saharans have nevertheless managed to find ways to practice their faith by establishing their own place of worship in one of the poorest neighborhoods of the capital. The narrative of this film is sometimes light, showing the joy of the Church, the music and the visual richness of Sunday dress. On the other hand, many members of the congregation are forced to live their daily lives with many difficulties. Crossing Africa: Faith on the Road aims to avoid painting a caricature of poverty. Instead, it strives to capture the strength and strength that enabled these people to create a community from nothing, with the Church at its heart.

‘Crossing Africa: Faith on the Road’ is a short documentary produced by Minority Rights Group and directed by Sindbad Production under the NORAD funded ‘Protecting the Rights of Religious Minorities’ programme.

Photo: Excerpt from the documentary film Crossing Africa: Faith on the Road by Sinbad Production.

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The battle of an Arab-British woman for media representation https://libyamazigh.org/the-battle-of-an-arab-british-woman-for-media-representation/ Fri, 07 Jan 2022 11:01:39 +0000 https://libyamazigh.org/the-battle-of-an-arab-british-woman-for-media-representation/

Arabs in British Series: The UK media industry still suffers from a lack of diversity and representation. Arab-British, Nada Issa, describes her experience in an industry dominated by middle-class men and the challenges many ethnic women face.

Nada Issa, Anglo-Arab filmmaker and journalist, has worked in the media for over a decade. In this article, she shares her poignant experience navigating the British media industry as an Arab woman and the challenges she encountered along the way. Amid a colorful career behind her, Nada talks about the lack of representation and diversity in the male-dominated, middle-class industry, as well as the importance for those at the top to hear all voices. She shares her experience with The New Arabic:

I always wanted to be a journalist. But until the media industry is confronted with its lack of diversity, people like me will continue to be invisible or undermined.

I am an Anglo-Arab filmmaker and journalist. Over the past fourteen years, I have learned to navigate in a sometimes toxic or unfair environment. Yet even at this point in my career, I still wonder if there is a place for those like me in this industry – and if there is, if it is worth it.

“On the surface, we could claim to have more gender, social and ethnic diversity than ever before. But dig deeper and it all looks shallow.”

Diversity in the media has not always existed. In previous decades, the industry was dominated by educated, middle-class white men in Oxbridge.

There is no doubt that there has been progress since the 1980s / 90s, but we still belong to an industry that continues to harbor toxic and intimidating behavior. I have worked in media for over a decade now. During this time, I have met some incredibly talented and inspiring people from whom I have learned a lot. I love my job and have always had a real passion for journalism. But sometimes the very profession I live to work for has caused me, and many like me, a lot of grief and depression.

On the surface, we could claim to have more gender, social and ethnic diversity than ever before. But dig deeper and it all looks shallow. The IT and engineering departments of each network present their diversity but roam the creative and editorial rooms and it remains predominantly bourgeois, white and male. In fact, I have often been the only member of the ethnic team.

This isn’t due to a lack of BAME talent or self-driving – rather, it’s because if you’re an outsider you have to work ten times harder than anyone else to be seen. People hire those who are familiar to them. This creates a lack of opportunities for the “other” and an uneven playing field. Those of us who are different continue to struggle on a steep uphill path.

Over the years, I have reached out to many like me. And they shared similar stories. It is in our shared experiences that I have found comfort.

“If you have a foreign sounding name, you are probably going to be labeled. And even then, when it comes to big-budget prime-time gigs, despite your experience, you’ll still be invisible, ”a colleague warned. I didn’t believe her but with regret I came to appreciate her warning.

I started my career with an interest in reporting stories across Africa and Asia. I also wanted to write about Westminster politics, in which I have a masters degree. The first one, I managed to do it only for international networks, but I was overwhelmingly placed to cover topics on the Middle East – something that I was not too familiar with at the time. This is what leaves a bitter taste in your mouth. An “Emily” can easily browse all genres. A “Nada” is somewhat limited to the color of her skin and, even inside that locker, treated with suspicion.

“It’s easy to believe you’re color blind if you’ve never been judged on your ethnicity or categorized. When you sit at the top of the food chain, you can’t see below you. You assume that your accomplishments are based on talent and not on opportunities not available to your BAME counterparts “

I was once invited to an interview for a show about British Muslims. The talent executive felt it appropriate to ask if I was confident that I could maintain fairness even before I declared my track record. A white colleague would not receive the same scrutiny. It is these double standards that dehumanize and discourage.

To add salt to the wound, my white colleagues with little Middle Eastern knowledge would always qualify above someone with roots in the region. Perhaps because an exotic university trip to Israel-Palestine made them experts in the region far beyond those who are part of the political and social fabric of this complicated and nuanced terrain.

Needless to say, my fellow journalists are not at fault – the problem is the deeply ingrained institutional racism within our society, of which we are in total denial.

Nada Issa filming on location, Israeli-Lebanese borders, 2018

We must also endure allegations of “use of the race card”. A white filmmaker, whom I had admired for many years, recently told me that “you are more likely to get hired these days if you are BAME”. Even among journalists, it seems, systemic racism goes unnoticed.

Let me arm you with a few examples.

What follows is a story far too many people have experienced. On my first day in a top UK network, excited, impatient and hungry, the director asked me, ‘where are you from? I replied “London”. It was indeed insufficient. “But where are you from, where?” my answer “West London”. It didn’t work. He asked, “Where did you grow up? I obeyed, “South West London – or more precisely Pimlico”. His skin now turning red, he finally turned to me and said “your name is not Anglo-Saxon – where does it come from?” “

Now I understood the question asked and its purpose from the start. To many this may be a perfectly curious and harmless question, but it felt like an attack on my chosen identity, implying that I can’t just be British from London, demanding to put myself in a box that helps me better. to understand. And yet, this same professional undoubtedly believes “not to see the color”.

It’s easy to believe you’re color blind if you’ve never been judged on your ethnicity or labeled. When you sit at the top of the food chain, you don’t see below you. You assume that your accomplishments are based on talent and not on opportunities not available to your BAME counterparts.

“Over the years, I’ve learned that challenging the status quo often puts you in the crosshairs.”

Some might even consider it a joke when a member of her team tells a producer of Amazigh descent working on a popular British show and in view that “you are a long way from riding a camel in the desert here. You can surely use your navigation application to find the shooting location ”.

Others question the testimony of an Anglo-black Sudanese editor-in-chief who learns that he is the lowest paid person on his team despite his experience and being responsible for training his colleagues. Unfortunately, despite his skills, he changed careers to preserve his sanity. I see it as a great loss for the industry.

Or an Arab-British filmmaker who has devoted her life to her career discovers that her integrity is often called into question: “Have you slept with the executive of the commission? Business, adventures and even friendships are common in the workplace. But it certainly seems like you’re more likely to be accused of “sleeping” to get to work if you’re a woman, and more so, a woman of color.

Unfortunately, such comments are often led by our privileged counterparts. Of course, sometimes patriarchy can pit us against each other, but it reduces the workplace to a toxic playground.

To avoid that, I found myself downgrading my wardrobe – hoping that the simpler, uglier you are, the less effort you put in, the less you will be accused of offering your brown or black body in exchange for concerts.

“Always speak up because the right to have your voice heard should not be based on your privileges, your ethnicity, your gender or your seniority”

Over the years, I’ve learned that challenging the status quo often puts you in the crosshairs. Early in my career, I found the courage to speak out about a lack of opportunity in a service meeting. What followed was a senior management figure berating me. I was told to “know my station”. Did I have a station because I was a junior? Or maybe it was my strange and unknown character? I believe it was because I am an outsider in a territorial workplace and my race and cultural identity made me even more different. Whatever the reason, the reaction has been brutal and unfair.

The media industry, like others, is to a large extent based on who you know, not what you know. What someone says about you can either improve your career or cause lasting damage. People in positions of power therefore bear a responsibility. Rather than fueling a toxic environment, they shouldn’t play favoritism and check their unconscious biases.

Today, I want to remind every researcher or junior producer that there are no “stations”. Always speak out because the right to have your voice heard should not be based on privileges, ethnicity, gender or seniority.

I believe our industry is big enough to embrace, celebrate and include all of us, and would benefit from that. But until we collectively recognize the disease that has plagued us for so long and are prepared to face it, nothing will change.

Nada Issa is a freelance filmmaker and senior journalist. She has covered stories across Africa, Asia, Europe and the Middle East, making films for various UK and international media including the BBC, Channel Four and Aljazeera English.

Follow her on Twitter: @ Nada-Mai-Issa

This article is part of a special series titled Arabs in the UK: An Exciting New Project which shines a light on the Arab population in the UK and aims to showcase their continued contributions to communities. Follow here to read more articles in this series:


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7 MENA art forms on UNESCO’s Intangible Cultural Heritage list 2021 https://libyamazigh.org/7-mena-art-forms-on-unescos-intangible-cultural-heritage-list-2021/ Thu, 16 Dec 2021 07:31:00 +0000 https://libyamazigh.org/7-mena-art-forms-on-unescos-intangible-cultural-heritage-list-2021/

By the end of 2021, UNESCO has added a number of traditional art forms and rituals to its list of intangible cultural heritage, showcasing them to the international public and underlining their importance to communities. local. Of the new art forms added, seven are from the Middle East and North Africa.

The United Nations Educational, Scientific and Cultural Organization (UNESCO) has announced its 2021 List of Intangible Cultural Heritage, which includes 7 art forms that are very popular in our region.

List of UNESCO Intangible Cultural Heritage 2021 of the MENA region

1. arabic calligraphy: knowledge, skills and practices

Shutterstock: Arabic Logos

UNESCO recognized the art of writing Arabic script using different historical fonts and techniques as intangible cultural heritage for Saudi Arabia, Algeria, Bahrain, Egypt, Iraq, Jordan , Kuwait, Lebanon, Mauritania, Morocco, Oman, Palestine, Sudan, Tunisia, United Arab Emirates and Yemen.

2. Al-Qudoud al-Halabiya

The style of music unique to the ancient city of Aleppo in Syria has also been added to the UNESCO Intangible Cultural Heritage List. This music is quite popular throughout the Arabic-speaking world but it is mainly interpreted by artists from Aleppo.

In November 2021, Syria mourned the most iconic artist to have played Al-Qudoud al-Halabiya, Sabah fakhri, who died in his home country after 88 years of singing the traditional songs of his town.

3. Falconry, a living human heritage

List of UNESCO Intangible Cultural Heritage 2021 of the MENA region
Shutterstock: H1N1

Even though it has spread to more than MENA countries such as the United Arab Emirates, Morocco, Saudi Arabia, Qatar and Syria, the traditional art and practice of training and flight of hawks and other birds have also been added to the UNESCO Intangible Cultural Heritage List for 2021.

4. Fdjiroise music

Bahrain and its neighbors are quite famous for their pearls. Diving to hunt these precious glittering objects often found in shelled mollusks is a traditional practice that the people of Bahrain are proud of.

That is why UNESCO has decided to add the Fijri or Fijeri musical tradition often associated with these fishing trips to its 2021 list of intangible cultural heritage.

5. Tbourida

From Morocco this time, UNESCO has chosen the equestrian show called Tbourida, which dates back to the 16th century. Mixing the ancestral Amazigh and Arab rituals of Morocco, the dance celebrates parades and military successes.

6. Palestinian embroidery

The art of embroidery in Palestine, its practices, skills, knowledge and rituals have also been added to the UNESCO Intangible Cultural Heritage List for 2021.

The art celebrates the village clothing of Palestinian women where the clothing is embroidered with a variety of symbols including birds, trees and flowers, each indicating the regional identity of the woman as well as her marital and economic status.

7. Iraqi crafts from Al Naoor

Here is the latest craftsmanship from the MENA region chosen by UNESCO for its List of Intangible Cultural Heritage for 2021.

Al-Naoor is a wooden wheel that spins on its axis and is historically placed in areas where the running waters of the Euphrates are low, so it helps farmers get the water they need for their land.

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Notice: Make no mistake about it. Zionism is an indigenous rights movement and being anti-Zionist is anti-Semitic. https://libyamazigh.org/notice-make-no-mistake-about-it-zionism-is-an-indigenous-rights-movement-and-being-anti-zionist-is-anti-semitic/ Sat, 11 Dec 2021 01:42:00 +0000 https://libyamazigh.org/notice-make-no-mistake-about-it-zionism-is-an-indigenous-rights-movement-and-being-anti-zionist-is-anti-semitic/

Danzig served in the IDF and is a former constable with the New York Police Department. He is an attorney and an active member of StandWithUs, where he is the chairman of the local advisory board, and of Herut North American, where he is a member of the national board. He lives in Del Mar.

On October 26, the San Diego United School District Education Council passed a resolution condemning anti-Semitism, as defined by the International Holocaust Remembrance Alliance (IHRA), and as requested by every synagogue and traditional Jewish organization in San Diego. Since then, Israel’s enemies in San Diego have virtually wrung their hands over the daring of a school district to define anti-Semitism the way most Jews define it (in a state that, in the last five recent years has seen a 40 percent increase in anti-Semitic hate crimes, and in a country where Jews are the target of 60% of all faith-based hate crimes).

Recognizing that they cannot simply say that they oppose such resolutions because Israel haters want to exploit hatred of Jews in order to incite hatred against Israel (the only Jewish state in the world and home to nearly half of the world’s Jews), Israel haters become apoplectic about how the IHRA’s definition “cools free speech” because it allegedly makes legitimate criticism of Israel anti-Semitic, is a tool to “militarize anti-Semitism” and will somehow increase anti-Arab or anti-Muslim hatred.

I explained why these claims are specious and themselves anti-Semitic in an essay last month.

Probably because the definition of the IHRA in the relevant part provides that it is anti-Semitic to deny “the Jewish people their right to self-determination, for example, by asserting that the existence of a State of Israel is a racist enterprise, ”we see claims that“ anti-Zionist ”is not anti-Semitic, as do claims by enemies of Israel that in fact compare Zionism to racist colonialist ideologies like“ Manifest Destiny ”(which has been used to justify the expansion of America to the west and the brutal conquest of the Amerindians).

These claims are false and also incredibly insulting to the vast majority of Jews, who are either Israelis or have a very strong attachment to Israel. Moreover, these claims go to the heart of why the Arab-Israeli conflict persists and why, despite at least eight different peace and partition offers since 1937 (to create the first independent Arab state west of the Jordan River), no such offer was ever accepted.

While the enemies of Israel try to redefine Zionism to somehow resemble colonialist ideologies like Manifest Destiny, the truth is that the definition of Zionism is quite simple: Zionism is belief. that the Jewish people, like all other peoples, have a right to self-determination and sovereignty over part of their indigenous homeland.

Not only is there nothing in the definition of Zionism that thinks Jews are superior to any other people or race, the idea that Jews are Zionists and even ready to fight for their right to be sovereign in their homeland predates the bogus European concept of breed by over 1,500 years. We have just finished celebrating Hanukkah. While many Americans may think of Chanukah as a Jewish version of Christmas, or just a fun, candle-lit, donut-eating holiday, that would be incorrect. Not that Chanukah isn’t fun (it is), but at its core, Chanukah is a celebration of a successful Jewish revolt in the Land of Israel and the reestablishment, after centuries of Greek colonial rule, of the Jewish sovereignty and self-determination in “Zion” (another Hebrew word for Jerusalem).

Almost 300 years after the successful Jewish revolt against the Greek / Selucid Empire, the Zionism of the Jewish people led to further Jewish revolts against colonial rule, this time against the Romans. From these ultimately unsuccessful revolts, archaeologists found many coins from Judea, including coins inscribed in ancient Hebrew with the words: “Freedom for Zion.” It is this desire for freedom in Zion, the more than 3,000 year history of the Land of Israel at the center of the faith, culture and conscience of the Jewish people, coupled with the sad reality that the people Jew was regularly subjected to deadly discrimination and oppression in almost every country in the Diaspora, which led to the 19th century political movement called Zionism. And when Israel gained independence in 1948, Zionism became the first indigenous movement in the world to succeed from a dispossessed and colonized people reclaiming sovereignty in their indigenous homeland.

Like many indigenous peoples around the world, Jews have been a constant victim of European oppression and violence for centuries precisely because they were seen as not being part of the “upper” European world – to begin with. by Greek colonization and the attempt to Hellenize the land of Israel and continuing into World War II – when over 6 million Jews were murdered. Throughout this period, the Jewish people’s dream of freedom in Zion and sovereignty over the Land of Israel (what the Romans called “Palestine”) never wavered. This is why at each Passover seder and countless other prayers, the Jewish people regularly prayed and sang in Hebrew of their desire to return to Zion.

It is this context that makes the arguments of the anti-Semites “I am only an anti-Zionist” so clearly hollow. Since Zionism simply defends the proposition that the Jewish people are entitled to sovereignty over part of their indigenous and historic homeland, to say that you are anti-Zionist, but not anti-Jewish, is to say that you are not anti-Maori, but that “only” want to deny the Maori any sovereignty over their native lands, or that you are not anti-Algonquin, Mississaugas, Odawa, Oji-Cree, Ojibwe or Potawatomi, you “just” hate the Anishinaabe movement for an Aboriginal sovereign US state called Anishinaabaki.

As for those who dishonestly compare Zionism to “manifest destiny” or other supremacist forms of colonialism, it should be noted that when the descendants of the English, French and Spanish conquered and colonized South America. North, they never discovered a single archaeological find written in Old English. , French or Spanish; but archaeological artifacts written in Hebrew and referencing Jewish kings, Jewish prayers (which Jews still say to this day), and even ancient winegrowers in the Land of Israel are ubiquitous.

What the “I’m just an anti-Zionist” anti-Semites also ignore (or more precisely seek to distract from) is how closely the anti-Zionist tropes follow the anti-Semitic tropes, which have been used for centuries. to incite discrimination and violence against Jews.

The 19th century anti-Semite demonized the Jews, among all the peoples of the Earth, as the main cause of the world’s problems. The anti-Zionists demonize Israel, the Jew among the nations, as the main cause of the world’s problems. For the 19th century anti-Semite, Jews were bloodthirsty baby killers. Anti-Zionists routinely demonize the Jewish state alone as a bloodthirsty baby killer. The 19th-century anti-Semite demonized Jews as nefariously controlling banks, media, and governments. Anti-Zionists routinely demonize Israel or Zionists as controlling banks, media, and foreign governments. The parallels are clear.

But the most anti-Semitic aspect of the anti-Zionist creed has to be the pervasive attempts to erase Jewish history and to tap into Zionism as a colonialist enterprise. George Orwell said: “The most effective way to destroy people is to deny and erase their own understanding of their history. “

This erasure is at the heart of anti-Zionism. It is also at the heart of the Arab-Israeli conflict. Because at the end of the day, anti-Zionist claims about colonialism are what psychologists call a projection. In the 7th and 8th centuries, Arab armies from the Arabian Peninsula conquered and colonized the entire Middle East and North Africa (MENA). Since then, their descendants, like the descendants of Europeans in all lands conquered by Europeans, have generally resisted all indigenous rights and independence movements. This is why in the last millennia there has never been an independent state for the Kurds, Amazighs, Copts or any other indigenous people of the MENA region (other than the Jewish people).

Anti-Semitism is the oldest form of fanaticism. For over 2000 years. it has led to countless expulsions and murders of Jews. Today that includes anti-Zionism, a hatred of Jewish sovereignty and the ability of Jews to defend themselves in their own state. Many want to portray this hatred as somehow progressive, while the main motivation behind this hatred is a regressive desire to destroy the only successful indigenous rights movement in the MENA region and to make Jews stateless again. and defenseless. No one should get caught up in such counterfactual duplicity.

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Meet the delegation of Jewish and Arab “Angels of Peace” https://libyamazigh.org/meet-the-delegation-of-jewish-and-arab-angels-of-peace/ Fri, 03 Dec 2021 17:12:00 +0000 https://libyamazigh.org/meet-the-delegation-of-jewish-and-arab-angels-of-peace/

“I have heard a lot of terrible things about Israel,” said Fatima El-Harabi, 30, a writer from Bahrain. “I thought the Arabs were living there under oppression, that the war there never ends. But then the Abraham’s accords were signed and the atmosphere started to change. A connection with the Israelis was established via social media, and I received an invitation to visit Israel, ”she continued.

“I decided to put aside my hesitation and see Israel with my own eyes. So, I traveled, I met Jews, I met Arabs, I also met Palestinians, and I was amazed.

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Fatima El-Harabi on the right

“None of what I was told was true,” said El-Harabi, who is from Saudi Arabia and has already published five books.

“There are people who look like me, there is no sense of war there, the streets are full of restaurants and beaches, and I have even met people who have become my friends. However, when I got back to Bahrain there were some harsh reactions, they said I was a traitor, but many others were just curious. People wanted to know more about Israel, so I joined “Sharaka (The Gulf-Israel Center for Social Entrepreneurship) and I traveled to Israel for a second visit.

This is what the author said last week on the prestigious stage of the Commonwealth Club of California in San Francisco, America’s oldest public affairs forum, which has hosted the most prominent public figures, including presidents. The audience there was overwhelmingly liberal, perhaps even progressive, but unlike what usually happens in pro-Israel events, they didn’t interrupt anyone this time. Instead, they listened.

“She puzzled me a bit,” a woman who heard El-Harabi told me, “that’s not how I thought of Israel.”

Also among the speakers were Chama Mechtalty, a Moroccan multidisciplinary artist; Hayvi Bouzo, a journalist who grew up in Damascus in a mixed family – Syrian, Kurdish and Turkish; Omar Al Busaidi from Dubai; Lorna El Khatib, Israeli-Arab-Druze, and Dan Feferman who made their aliyah in Israel from the United States.

They were all there to introduce the Jewish and non-Jewish American public to the benefits of the Abrahamic Accords. They held three meetings a day throughout the San Francisco Bay Area: in Jewish communities, on campuses, and even in private homes.

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Judeo-Arab members of the “Sharaka” delegation of the Gulf-Arab initiative in San Francisco

Needless to say, the San Francisco Bay Area is possibly the most anti-Israel place on American soil. During the Gaza war in May, known as Operation Guardian of the Walls, an Israeli diplomat told me that anti-Israel protests were taking place on every street corner, but a young delegation made up mostly of Arabs. has sowed doubt in the hearts of American progressives.

This could be because the speakers conveyed a message about Jews and Arabs refusing to be enemies instead of another cliché slogan about Israel as the oppressor.

During a delegation meeting at a synagogue, a member of the audience asked, “How can you present the Abraham’s Accords in a positive light, when they were made by a dictator like Benjamin Netanyahu?” The Syrian member of the delegation replied: “I have lived quite a long time under a dictatorship, my family is still suffering in Aleppo and Damascus, and I cannot even be in contact with them as it could endanger them. you have to love Netanyahu, but even the leaders you don’t like can do great things, and peace between Arab countries and Israel is a good thing. ”

After his answer, the spectator who asked the question almost disappeared in his chair because he did not expect such a response from a Syrian journalist.

Chama Mechtalty addressed the audience in the language of art. She says she grew up in Casablanca and is of Amazigh origin. When she grew up, she discovered that her paternal grandfather was a Jew who had converted to Islam. “I live with a lot of identities,” she said. “Spiritually, I also feel Jewish, and my art is based on many cultures of Morocco and the region, both mosques and synagogues.

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Photo: Screenshot from YouTubePhoto: Screenshot from YouTube

Hayvi Bouzo

(Photo: Screenshot from YouTube)

“When I was looking for a university in the United States, I actually felt connected to Brandeis University, which is identified as a ‘Jewish university’, and I felt at home there,” she said. .

Mechtalty also mentioned that she promotes peace through her art and indeed in her jewelry collections you can find the Star of David.

The Palestinian question has been brought up in every meeting, and always from the same point of view: it is very well what you are trying to do, but you neglect the Palestinian cause – because apparently it is the main problem in the Middle East.

Members of the delegation made it clear that they were not attached to any political position. The Dubai MP said that with regard to the United Arab Emirates, by signing a normalization agreement with Israel, the Gulf State “has not abandoned the Palestinians, and we want the peace accords to include them. also”.

“We always help them, despite their hostility, but we cannot remain their hostages. If the Palestinians find it difficult to make peace, are we supposed to continue with the old ways of boycott and hate? We tried, it didn’t work. So now we want to show them that peace with Israel is good for everyone. “

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Chama MechtaltyChama Mechtalty

Chama Mechtalty

(Photo: Screenshot from YouTube)

Dan Feferman, researcher at the Jewish People Policy Institute presented the Israeli position with considerable talent and in-depth knowledge of American politics. While Lorna El Khatib, who identifies as Arab, Israeli and Druze, said “the Abraham Accords gave Arab Israelis access to the Arab world. And although Israel is not a perfect country, it is a lie to say that it is an apartheid country ”.

The Middle East is now divided into two groups. On the one hand, there is the group which includes Iran, Hezbollah, Hamas, the jihadists and all those who hate Israel. On the other, there is a new growing community of Jews and Arabs who support peace through mutual respect, while seeking to end hostilities, with common interests that can help whoever chooses the path of peace. .

Ironically, the first group, the one that continues to insist on boycotts and hate, consists of many progressives who support BDS, traveling from campus to campus, spreading the lie that Israel is an apartheid state that commits crimes. of war. So which band do you prefer? The one who promotes normalization and peace or the one who promotes demonization and hatred? This question was asked at one of the meetings, causing embarrassment among progressives.

It is usually the pro-Israelis who feel uncomfortable in these forums. But a Judeo-Arab group, especially Arab, made some sort of change this time around.

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Omar Al BusaidiOmar Al Busaidi

Omar Al Busaidi

(Photo: Screenshot from YouTube)

Progressives who met the delegation heard things that gave them goosebumps and that’s great. When Sharaka founder Amit Deri asked me to join the delegation, he told me that they had found a better way to fight demonization. “Arabs and Jews who speak different languages. Not against Israel, not against the Palestinians, but for peace, for normalization.”

The number of Sharaka members in Arab countries is only growing, there are already branches in Dubai, Bahrain, Morocco, and there are also supporters who are joining the virtual activity from other countries as well. There are also those who oppose this idea, and the more it grows, the more people will oppose it.

Sacramento, the capital of California, is not known for its sympathy towards Israel. Even its Jewish mayor, Darrell Steinberg, had previously expressed very hostile views towards Israel. “I do not recognize the Israel I love,” he wrote during Operation Guardian of the Walls. And yet he came to the meeting with Sharaka’s delegation.

I saw him sitting in his chair, looking surprised at what he heard. He was joined by an Egyptian businessman, Kais Menoufy. I spoke with the two after the event, they were both excited. Menoufy was among the first Egyptian officers to cross the Suez Canal during the Yom Kippur War in 1973, he also captured the first Israeli prisoner, and for his part in the war he was awarded one of the highest medals of honor in Egypt. “I liked the message,” he told me after hearing the speakers and inviting them all to Sacramento’s most prestigious restaurant.

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The delegation to the Commonwealth Club of California event

(Photo: Screenshot from YouTube)

“I want to help and contribute,” he said. He also came to another meeting, held at Gina and Daniel Waldman’s house, to continue the dialogue. Gina founded the organization “Jimena”, which deals with the heritage, culture and history of Arab Jews, a chapter less familiar to American Jews.

When Shabbat came, the tour ended. The delegation was staying in Palo Alto, with Rabbi Serena Eisenberg and her Israeli husband, Dr Yaron Zimler. The Arab members of the delegation sang with us “Shalom Aleichem”, which is a traditional Jewish poem commonly sung at the start of a Shabbat meal and which means “peace be upon you”.

Some of the words were similar to the Arabic greeting “salam alaikum” so they wanted to know more about the song. They were told that there was no more appropriate song for this delegation and for tonight, since this song is about angels of peace, and they really are angels of peace.

The Arab members were touched, and there was a moment of silence, during which I even noticed a few tears, and perhaps the start of a whole new era in Arab-Israeli relations.

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Death: Labib Madanat, who showed the Bible to the Palestinians …… | News and reports https://libyamazigh.org/death-labib-madanat-who-showed-the-bible-to-the-palestinians-news-and-reports/ Tue, 23 Nov 2021 18:51:54 +0000 https://libyamazigh.org/death-labib-madanat-who-showed-the-bible-to-the-palestinians-news-and-reports/

During his decades of ministry, Labib Madanat repeatedly passed through Israel’s main international airport. If security regularly detained him and searched him thoroughly, he developed his own response.

“Ben-Gurion is my field of mission,” said Madanat. “When I tell them that I am a Palestinian Arab Christian and that I love the God of Israel and their Messiah, I get their undivided attention! “

Son of Jordanian missionaries who later led his father’s church in Jerusalem, Madanat’s role as director of the Palestinian Bible Society (PBS) and later coordinator of all Bible societies in the Holy Land offered him a platform for living the gospel in a polarized region. . He died on November 14 at the age of 56, after suffering three consecutive epileptic seizures during a ministerial trip to Baghdad, Iraq.

“There are people in the world who work and give help to different groups who are not like them but who do not always have love for these people”, wrote his brother-in-law Daoud Kuttab, secretary of the Evangelical Council of Jordan. “It wasn’t Labib. He sincerely and sincerely loved all those with whom he was in contact, Arabs or foreigners, Palestinians or Israelis, Iraqi or Sunni Shiites, Amazighs of North Africa or Kurds in Erbil.

The good book in Gaza

Although he is an outsider to many of his fellow Palestinians because of his Christian faith and a perceived enemy of many Jewish Israelis because of his heritage, Madanat has consistently found ways to confuse the two communities by insisting on recognizing dignity. of those who disagreed or traumatized. him.

This persisted even after enduring terror and tragedy. In 1998, PBS opened a Christian bookstore in Gaza City, where Christians made up less than one percent of the territory’s roughly 1 million population. (Brother Andrew later recounted how he obtained permission for the bookstore in Madanat’s name after presenting Palestinian leader Yasser Arafat with a Bible and a copy of smuggler of God.) The ministry quickly had an outsized presence, delivering aid and development projects in the coastal strip during a tumultuous decade that included significant bloodshed during the Second Intifada and Hamas’ 2006 electoral victory over Fatah.

In April 2007, a bomb destroyed the storefront of The Teacher’s Bookshop. (A year earlier, local activists detonated two small homemade bombs which destroyed the doors of the store.) Then, in October 2007, his colleague Rami Ayyad was kidnapped and murdered.

Madanat traveled from his home in Jerusalem to Gaza, tried to offer comfort to Ayyad’s widow and her three children, and then searched for Hamas leaders to find out who was behind the attacks. He shut down PBS’s Gaza ministry, including the bookstore, which had offered public computer classes and other educational opportunities to an economically depressed region. Then he began the process of relocating his already dislocated Palestinian Christian staff.

After the 2006 attacks, the local community, both Christian and Muslim, mobilized to support the bookstore. After the April bombing, Madanat defiantly reopened the bookstore.

“We have sent a message to the people of Gaza that we are continuing our ministry,” he told CT. “We will not give up. We sent a message of forgiveness to the people who attacked us.”

“There is so much love for the people of Gaza that it will take a tremendous amount of hatred to extinguish the love of the team,” he told Christian Today. “I don’t think there will be enough hate to extinguish this love.”

But Ayyad’s murder was a breaking point.

“It is a test for us now of the trust we place in the people of Gaza, not Christians but Muslims,” ​​he said.WORLD magazine. “This is what is difficult for Americans to grasp. As Christians we should be the last to stereotype people because when we do, we are saying to God, “You can’t do something different. It’s beyond you. ‘ I reject that. It is not naivety. I live the reality.

Three conversions

Madanat was born on March 3, 1964 to Odeh and Maha Madanat, Jordanian missionaries of the Christian and Missionary Alliance Church who ministered in the Old City. Their son did not immediately follow in their footsteps. After the family returned to Jordan in 1977, Madanat studied at the College of Agriculture at the University of Mosul and then continued his Masters studies in Soils and Irrigation at the Jordanian University in Amman.

But his studies of the natural world couldn’t help but pay attention to the larger geopolitical context around him. While Madanat previously viewed Muslims as neighbors and friends, “there was a fundamental and ingrained hatred for everything Muslim in my heart,” he later wrote.

“I needed two more conversions: to love Muslims and love to Jews,” he said. “I carried all the prejudices of a typical Arab Christian.”

Something in him softened when he saw Muslims go to war with each other when the conflict between Iran and Iraq erupted. He started handing out pocket-sized New Testaments to his classmates and reading his Bible in front of his three Muslim roommates. When a roommate expressed interest one day, Madanat offered it to him. But his roommate refused, saying he was unclean, and asked Madanat to read it to him:

I read the story of the crucifixion to him a bit. Halfway through, he had tears in his eyes, and as I finished my short read, he said, “I felt my whole body shiver, it must be the word of God!” The words of the Bible trembled [my roommate] Hussein, but Hussein’s words shook me and had a similar effect on me as my Bible reading on him. The challenge of my worldview had already begun. My attitude towards Muslims started to change.

Madanat’s relationship with the Jewish community also developed from his closeness to them. He returned to Jerusalem in the early 1990s, shortly before Israel and the Palestine Liberation Organization signed the Oslo Accords in 1993. (The accord created the Palestinian Authority to administer the West Bank and Gaza but had nothing to say about Israeli settlements in the West Bank or Jerusalem.) Upon returning to his hometown, Madanat moved to a Jewish part of the city, learned Hebrew, and began to speak of his faith in the members of the Israel Defense Forces.

“Ever since I lived life with them, I knew how I felt when terror struck. I remember the noise of suicide bombers on the buses, ”Madanat said. “In a way, my love for my Jewish neighbors came from being immersed in their life and culture.” It also led him to play a pivotal role in securing funds to support a translation of the Bible into modern Hebrew.

Enemy and loving neighbor

This empathy moved Madanat, even when Israel’s 2008 invasion of Gaza killed hundreds of Palestinian civilians. Not wanting to be overwhelmed by bitterness, he brought toiletries and gifts to the hospital to treat IDF soldiers. He visited the wounded individually, identifying himself as a Palestinian soldier and praying for them.

Madanat urged Christians to do the same, to practice forgiveness and to be “a fulfillment of the good news of God for our wounded human family,” as he told CT readers in January 2009:

To engage in the blame game is to perpetuate the effect of violence and evil; he adds fuel to the fire. It does not mean acquitting the guilty, it means that we submit the case of all the guilty, and I am one of them, to the one who judges with justice and whose doors of mercy are always open for those who ask for it.

So what do we do? Say it’s God’s business and run away? Absolutely not. He took responsibility for righteousness and gave us the responsibility of compassion. “Love your enemy” in those days means a lot, as does “love your neighbor as yourself”. In Luke 4, Jesus tells the assembly of the synagogue in Nazareth. “What you just heard me read has come true today.” We are the continuation of this achievement. So be it today.

In the body of Christ, we are people who also belong to our nations. This belonging and this citizenship should be given meaning, value and form from our belonging to our heavenly citizenship.

Madanat often demonstrated a willingness to learn and change from those he served. One of those friendships was his correspondent Firas, a Palestinian prisoner serving three life sentences. Madanat visited Firas’ family in a refugee camp outside Beirut, where he was struck by misery and despair. Later, Madanat learned that Firas’s father read the Bible regularly:

I wondered why he wasn’t a Christian yet. But, was it for me to decide what was to be the fruit of the Word in his life? I must first be a Christian for him, love and serve and all that it means to bear the name of Christ, before allowing myself the right to expect him to conform to my Christianity.

Madanat spent 14 years as the executive director of PBS, growing the ministry from 3 to 30 staff members including Muslims, later reflecting that “they taught us to love them.” In 2008, he helped restructure the ministries in the Middle East into the Arab-Israeli Bible Society, the Bible Society in Israel, and the Palestinian Bible Society and helped them collaborate with each other. He also advised the American Bible Society on Middle Eastern issues for nearly a decade.

“Her heart was so full of love for Jesus and commitment to the biblical cause. His vision of sharing the Word had no geographic boundaries, ”wrote Hrayr Jebejian, secretary general of the Gulf Bible Society. “Labib was a bridge builder who tirelessly wanted and aimed for our Bible Societies to be interconnected and interdependent.

“He wanted the kingdom of the Lord to spread wherever it was, and never stopped doing his best for this precious cause. “

Madanat is survived by his wife, Carolyn Gladstone, their five children, his mother and his brother.

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Bread & Net panel to explore the intersection of digital rights and MENA languages ​​Rising Voices https://libyamazigh.org/bread-net-panel-to-explore-the-intersection-of-digital-rights-and-mena-languages-%e2%80%8b%e2%80%8brising-voices/ Tue, 23 Nov 2021 11:53:00 +0000 https://libyamazigh.org/bread-net-panel-to-explore-the-intersection-of-digital-rights-and-mena-languages-%e2%80%8b%e2%80%8brising-voices/

On November 24, 2021, Global Voices, through its Rising Voices initiative, will host an online conversation at this year’s Bread & Net non-conference, featuring digital activists from the MENA region who strive to maintain their mother tongue alive in a challenging digital landscape.

The panel “Exploring the Intersection of Digital Rights and Low-Resource and Minority Languages ​​in the MENA Region” will raise questions about the challenges facing minority, indigenous and low-resource language communities in the MENA region in creating or accessing to digital content in their native language.

We will hear the experiences of three digital minority language activists in the MENA region working with Amazigh, Kurdish and Nubian languages ​​who take a ‘Do-It-Yourself’ approach to ensure their languages ​​are present on the internet by creating content. digital, helping to create tools, as well as training and mentoring other speakers of their language to participate online.

The participating activists are:

  • Anass Sedrati is a founding member of the Moroccan Wikimedia User Group and is active in creating and editing Wikipedia articles in different languages, including the Amazigh language. He was a member of the global team that drafted the Wikimedia 2030 strategy and is currently a member of the charter committee of the Wikimedia movement, which serves as the committee to draft a global constitution for all Wikipedia players around the world.
  • Aso Wahab is an activist, blogger and trainer in the field of digital rights and digital security, member of the Iraqi Network for Social Media (INSM) and founder of the Cyber ​​Kurds platform.
  • Doaa Farid is an Egyptian Nubian journalist and founder of Nubian voices initiative, keen to promote the Nubian culture and language in digital media. Through this initiative, Doaa cooperates with all Nubian civil society organizations and institutions to publish stories and blogs on the Internet about their activism.

The session will be moderated by Mariam Abuadas, anthropologist and project manager in the fields of community management and gender equality in the Middle East, in the field and in digital spaces. Mariam is responsible for Arabic translation at Global Voices, she is also the founder of Tatawor, a community NGO in Jordan and Akhbarek, a women-centric media platform that focuses on the intersection between language, freedom of expression and digital rights of Arab women.

Register to attend the event online here. Please note that the session will be conducted in Arabic.

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Young peace activists promote the Abrahamic Accord in California https://libyamazigh.org/young-peace-activists-promote-the-abrahamic-accord-in-california/ Mon, 22 Nov 2021 04:24:04 +0000 https://libyamazigh.org/young-peace-activists-promote-the-abrahamic-accord-in-california/

A delegation of young activists, leaders and entrepreneurs from the countries of the Abrahamic accords that traveled to California earlier this month to talk about regional peace found an audience eager for hope, but lacking in knowledge, they said. declared.

Israel signed groundbreaking normalization agreements in 2020 with the United Arab Emirates, Bahrain, and Morocco and is working to secure such an agreement with Sudan, but despite the agreements negotiated by the United States, many did not know the details. , discovered the participants.

“I initially assumed that people in the United States had a good knowledge of the Abrahamic Accords and what is happening in the region, but after these meetings I realized I was wrong,” Omar Al-Busaidy, an Emirati Fulbright, explained. academic and entrepreneur.

“And in fact, from all aspects of American society, they are still not aware of the weekly meetings, the strategic partnerships, the collaborations that are taking place between the countries of the Abrahamic accords,” he said.

The group was organized by Sharaka, an NGO that emerged following the 2020 peace accords to promote peace and cooperation in the region. From November 7-14, they met with Jewish leaders, Democratic politicians and activists, college and high school students, and civilian leaders from the Bay Area and Sacramento.

One of their events was a panel discussion at the Commonwealth Club of California, the country’s oldest public affairs forum.

“One of our key messages to the American public speaking on the liberal West Coast is that the Abraham Accords are real and transformative for the Middle East and overwhelmingly positive,” said Dan Feferman, Director of Business Sharaka Worlds, The Times of Israel. Sunday. “Put political polarization aside. American domestic policy has nothing to do with the Middle East.

Activists from the Abrahamic Accord countries speak at the Commonwealth Club during a tour of California hosted by Sharaka, November 2021 (Sharaka)

Feferman argued that the United States has focused too much on the Palestinian issue, which has prevented the Palestinians from making compromises at the negotiating table. “It allowed the region to demonize Israel to distract from its own issues. The region now includes. He realizes that it only came back to hurt him and that he separated the Israelis and the Palestinians.

In addition to Feferman and Busaidy, the delegation included Amazigh-Moroccan activist and artist Chama Mechtaly, Israeli Druze digital activist Lorena Al Kahtib, Syrian-American journalist Hayvi Bouzo, and Bahraini peace activist and author Fatema Al-Harbi. .

Bouzo felt that she had a special responsibility as a journalist to talk about the peace agreements.

“The Arab media have played a major role in promoting anti-Semitism and transforming the Palestinian-Israeli conflict into an existential Arab-Israeli conflict and, of course, in demonizing peace,” she said. “As a journalist, I think the media have a crucial role to play; in public education, the fight against disinformation, anti-Semitism and hatred.

As much as they opened the eyes of the public, the participants seemed equally inspired by the interactions.

“The best thing I heard on the tour was that we gave people hope, it was moving to know that we gave people hope for the Middle East and the future, where some said our conversation was an eye opener, ”Harbi reflected.

“I have a lot more hope now,” said Bouzo. “The delegation represented a new spirit and transformation in the Middle East, where Jews, Arabs and other ethnic and religious groups / minorities are finally speaking out and sharing their hopes for this war-torn region.

The young activists said they have new projects underway to continue promoting peace in the region. Bouzo is working on an Arabic digital media show called “Yalla” which seeks to humanize different groups in the Middle East by telling inspiring stories.

“Personally, I want to see more Emiratis come to Israel as soon as we have the pandemic behind us,” Busaidy said. “I also want to see more Jews from all over the world visit the United Arab Emirates and give their own testimonies about how they feel in the United Arab Emirates.”

Yet, some members of the group said, there is little they can do without active American support.

“I think there should be more American support from both sides to support local efforts in the region and support for direct Israeli-Arab relations, as well as more Arab-Muslim countries for join the peace accords, ”Bouzo said.

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