Weekly Report 7

Etel Adnan is a Lebanese-American poet and artist who appeals particularly to my interest in philosophy as she may also be labeled a philosopher. She received her degree in philosophy from Paris' renowned Sorbonne and later, after coming to the United States, she completed her post-graduate studies in philosophy at Harvard. This was prior to having taught philosophy at several universities over the coarse of many years. She was born in Beirut to a Greek mother who identified as a Christian and a Syrian father who identified as a Muslim and thus, she spoke both Greek and Turkish due to the influence of her parents. However, due to her living in an Arabic-speaking society, she naturally learned Arabic as well. Interestingly, while she would later study in France as earlier mentioned, she was educated at French convent schools in her youth, where she also came to know French. It would later be in French that she would write her first major works. Having mastered Greek, Turkish, Arabic, French and English (due to her eventual move to the United States), one would imagine that her command of language is exquisit. There is proof of this as her work has been heavily awarded the world over. While her cultural experience was an excellent background for both philosophical work and poetry (for which she would come to be known), she felt caught amid the confusion of all of the languages that regularly ran through her mind and thus, she felt that the best way of expression early in in her life, was through painting. Perhaps she felt that she could visually capture the cross of cultures present in her life. Here is an example of one such painting by Etel Adnan:

Being that Adnan received a French education, one can see certain parallels between much of her work and the French Cubist painting that was likely present and popular during the time of her education in France. Perhaps her use of color and shape in the above paining, combined with the somewhat chaotic look of the way the shapes collide is a representation of the clash of cultures? This is an expression of both how artistic and equally, philosophical this poet is. She is currently 91 years old and live in both California and France, depending on the time. It is fascinating that she, being a woman, has such prominence in three fields which have been dominated throughout history by men: Art, Poetry, and Philosophy. 

Sources: 

https://en.wikipedia.org/wiki/Etel_Adnan

http://aymerydelamaisonfort.tumblr.com/post/119419292816/bal-bullier-jazz-etel-adnan-1999

Lecture by Dr. Vera Jakoby. What is Text?. Writing in the Discipline. Spring 2016

Weekly Report 6

Alaa al Aswany is an Egyptian writer and political commentator who most notably wrote The Yacoubian Building (which also became a film), among several other published and awarded works.  But only to speak of Aswany's job title or reputation however, is to miss the significance that he holds for Egypt. Before he became a formidable political adversary to the Mubarak regime, he was simply a very well informed and intelligent dentist, who often spoke of politics, corruption, and the lack of ethics therein. In January of 2012 the New Yorker published an article on Aswany, painting a picture of who he is by first describing the scene of one famous debate between he and the prime minister of Egypt Ahmed Shafik, just after the fall of the Mubarak regime. The article notes that unlike Mubarak, Shafik was an accomplished speaker, capable of masterfully turning phrases to fit his ideology. This however, was no challenge for Aswany. Aswany would not allow the prime minister to glance over the deaths of non-violent protesters whom he called "martyrs", pretending as though their lives meant nothing. The New Yorker described him with such words as "bombastic" and "menacing", and this must have been so, as the prime minister stepped down from office on the very next day. This outspoken criticism of the government is something that the Egyptian people were not accustomed to witnessing: or at the very least, not effectively. There were those in Egypt who found his unrelenting questioning of the prime minister to have been disrespectful, but many saw such speech against injustice as empowering. In looking into Aswany's family history, one finds that these revolutionary ideals and the concept of speaking truth to power, seems to run very deeply in his veins. He claims to have had an excellent childhood and speaks very proudly of the revolutionary nature of the work that his father conducted. His father, also a writer, met regularly with other Egyptian intelligentsia to "debate communism and Islam and nationalism" (The New Yorker). It should be noted as well that in his home, which he called "liberal", his mother and her faith had a great effect on his life. He claims that his profound reverence for life, that was evident in his citing of the murdered protesters in his debate with Shafik, was given to him by God, as he experienced his mother's faith. His outspoken nature is however not limited only to the affairs of others; he is also able to acknowledge the flaws wishing his own thought patterns. The New Yorker speaks of his formerly supporting the military, and switching said position due to the fact that the military seemed to have similar ideology to that of the Mubarak regime. This self-awareness and self-criticism is commendable and certainly not common among any public figure. As one Egyptian stated to the New Yorker about Aswany, “After thousands of years and a desert culture like this, this is the father of the tribe,” he said. “He might wear a suit or a pullover like Shafik does, but he’s still the father. This is the mentality. And you don’t question the father.” 


Below is an Al Jazeera interview with Alaa al Aswany: 

Sources Cited: 

http://www.newyorker.com/magazine/2012/01/16/writing-the-revolution

Reflection 6

Dr. Leahy, in speaking of the way in which security policy changed following September 11, 2001, recognized that many of the students in the room at that moment may have been too young to remember the time prior to the start of what many Americans know as the Iraq war. For those of us who do remember that day, the memories of where precisely we were may be as fresh on our minds as though they had just occurred and one can see from her lecture, that Dr. Leahy is no exception to this. Our responses to this tragedy were quite different, however. Naturally, this is first due to the fact that at the time, I was in middle school and was only vaguely familiar "middle-eastern" geography. However, the adults around me at the time seemed no less terrified and no less confused as to why this was happening. While many grasped at what pieces of understanding they imagined they had, Dr. Leahy thought up what, to this day, seems a comprehensive strategy; and of coarse, not the one that the administration took at the time. Her comprehensive three step plan consisted of the following: 1. Cut off aid to Israel until they agree to return to the terms agreed upon in the Oslo Accords, 2. Establish a marshall fund (similar to that granted to Europe after World War II) for Afghanistan in order to help them rebuild and 3. Establish a Truth in Reconciliation Commission, in which the wrongs of the United States to the Arab World could be dealt with. It is important to note here that the original example of a Truth in Reconciliation Commission was established by President Nelson Mandela of South Africa, to be led by Archbishop Desmond Tutu. This was a way to bring healing to the wounds caused by apartheid in South Africa and was remarkably successful. Naturally, this was not the strategy of the United States and it would likely be laughed off, Dr. Leahy noted, were it not presented in an academic institution. Perhaps it is as Alcoholics Anonymous says: the first step in solving a problem is realizing that there is one.

I am sure that the question would be asked by some, "why should Israel have anything to do with the happenings between the United States and Iraq?" This may be asked due to the fact that many Americans are not family with the extenuating circumstances surrounding the tension between the United States and the Arab World. The United States has unconditionally supported Israel; to the tune of 40% of its foreign aid budget. This aid is not going to a third-world country who could desperately use such funds, but rather to a militaristic nation who have acted as brutal occupiers of Palestine, committing many human rights violations. And Israel, says Leahy, is not the only brutal government receiving funds and weapons from the united states. These themes as well as several others were spoken of in the News Week article by Fareed Zakaria entitled Why Do They Hate Us?.  Among other reasons in the cultural exposure that the United States id responsible for, causing a sort of relative deprivation; causing many to seek a "western" lifestyle, regardless of the possibility of achieving it. The decadence of the United States has greatly influenced the attitudes of those in the Arab World toward the west. Another very important, overlooked stressor to this relationship was the sanctions placed on Iraq after the first Gulf War. The problem with such sanctions is that most often, it effects the poorest among the population: non-combatants who should not be punished for the actions of any government. These are simply a few of the main factors in the strained relationship between the United States and the Arab World. I feel as though the three step approach proposed by Dr. Leahy would have been a position which would have begun to bring healing to the relationship between these nations. I absolutely agree that just as there are Israelis who love their country but disagree with its actions, so we must also be in references to the wrongs which, if not dealt with, will continue to cause problems into the future.  

Weekly Report 5

Republican presidential frontrunner Donald Trump, is without a doubt, one of the most polarizing political figures in American political history. Recently, Mr. Trump proudly and publicly proposed a ban on all Muslims entering the United States, the monitoring of Mosques across the country by the United States government and a national registration of Muslims so as to know who they are and where they live. These ideas are, at best, unconstitutional and in reality, absolutely un-american. My heart grieves a bit every time I see a Donald Trump sticker on a car or news reports interviewing Trump supporters, who are buying his hateful and destructive rhetoric. As of late, as many of the Republican presidential candidates have been dropping out or suspending their campaigns, these same candidates, who once fought Trump on every conceivable level, now support him. The trouble with this is not just one of political "flip-flopping", but an ethical issue as these powerful conservatives all seem to back the one who promises to "make America hate again", even though the turn of phrase is not so obvious. It is very easy, when looking at this bleak political landscape to feel a sense of hopelessness for our country and particularly, for its relations with others in the international community. The most angst is perhaps felt over the already tumultuous relationship that the United States currently has with the Arab World. There is however, some light at the end of this very long and dark tunnel. Two days ago, The Daily Star (a news source out of Lebanon), as well as others, reported that Republican Senator Lindsey Graham is offering s feeling of hope to the Aran World; particularly to the President of Egypt. Being interviewed following a conversation with the Egyptian President, Graham said, "All of us, regardless of what Mr. Trump says or does, we are going to keep being who we are, so don't let the political scenes at home get you too upset. That's what I told the President" (The Daily Star). This seems to suggest that though there is a very strong likelihood that Donald Trump could be the next President of the United States, Congress and the Senate will be standing between Mr. Trump and any unconstitutional propositions that might be made. While this may bring some comfort, and while I acknowledge that there is a system of "checks and balances" in place to ensue that a fascist minded man not reign supreme, the light at the end of the tunnel, in my view, is that conservatives are standing up to this rhetoric. To what degree this problem was created by the Republican party as a result of the presentation of poor and outright false representations of Islam and concepts such as Sharia law, particularly through harmful avenues such as Fox News, is another conversation entirely. It must also be said that it could be that these assurances are too late, as there is a large number of far-right conservatives, who have now been brought to the main stream by this problem which has grown grossly out of hand. I would like to see the response from those leaders within the Arab World, as to Donald Trumps ideology, and that of his followers. Do those leaders and the citizens of Arab world nations feel as though these reassurances are enough? Hopefully, it will be so that no reassurances are needed and peaceful relations may be sustained.

Sources Cited:

http://www.dailystar.com.lb/News/World/2016/Apr-03/345488-us-senator-tells-arab-world-us-hasnt-changed-despite-trump.ashx

The Israel-Palestine Conflict

At the beginning of her lecture, Professor Zaru said that neither Israelis nor Palestinians should live in fear. This statement, while having been made by many humanitarians considering the conflict, holds further weight when considering the things that Professor Zaru has experienced an witnessed. At this time, the Palestinians live under Israeli occupation, being treated as a conquered people. They live under the threat of water and power cut-offs, random curfews, detainment and home destruction, just to name a few. The Israeli government need not give any reason for these measures: they may at times simply be a method of dehumanizing the Palestinian people. Many Palestinians must go through several checkpoints when leaving or returning home, which in times of emergency, may cause many additional problems. It is not surprise that the American media (main outlets) do not report on some of these situations. After all, reports on the Arab World and the tragedies that occur there rarely are reported unless those event effect the American people or their interests. At the moment, many reports seen are concerning ISIS and other terrorist organizations, leaving the Israel-Palestine conflict as the forgotten conflict.
The United Nations has ruled that the building of the wall of separation by the Israeli government violates international law. Thus, to remain within the law, the wall should be removed. The Israeli government has simply ignored this ruling and have continued with this massive, 430 mile structure that is reminiscent of past measures such as the Berlin Wall. The difference is that with the situation in Berlin, Reagan declared to Mr. Gorbachov that he was to "tear down that wall"! And so, with another human rights disaster, the United States not only does nothing, but stands with the nation of Israel, even in situations of ethical violations. Being that the United States is a major player in world politics, and that the United Nations needs it's support for any major measure, this support of Israel must be tempered with reason and equality. The action that the United Nations would need to take to enforce international law on the issue of the wall, would need the support of the United States. Regardless of where the loyalties lie, a ruling has been made, and the United States needs to renew it's commitment to Justice whether domestically or internationally. Thereafter, measures should be taken through the UN and NATO to enforce the ruling made against the wall. Thereafter, there are countless human rights issues to be dealt with in occupied Palestine. Another commitment in the past has been the United States Military's "liberation" in certain parts of the Arab world. While these movements to liberate people have often corresponded with the economic interests of the United States in the way of oil, we have the chance to redeem ourselves in the support of those living in occupied Palestine.
All of this begins with proper awareness and education as to the situation, which often, those in the United States lack.  

Weekly Report 4

Recently when speaking to a large conference of Zionist leaders, Donald Trump denied the existence of Palestine in a rather underhanded way, pandering to his audience. There seems to have been a history of support among conservative evangelical Christians of the Israeli government and military regardless of what actions they are taking at any given moment. Many conservative zionist Christians such as the minister John Hagee, base such support of military action on scriptural references of Israel being the chosen people of God. It is important to note that this is one of many ways to interpret such scripture and often, ministers like Mr. Hagee take to a literal or fundamentalist interpretation of scripture that the majority of Christians would perhaps disagree with. Often these individuals remain blissfully unaware of the lives of individuals involved in this conflict. Lives such as Anas Murakatan who lives in the 20 percent of the city of Hebron that is occupied by the Israeli military. Anas and his wife, who was at the time pregnant, were interviewed by Al-Jazeera about their experience of living under occupation. As of December of 2016, all of the residents of this 20 percent of Hebron were being required to give their personal information so as to receive identification numbers to enter the street on which they live. They must report with this number to several checkpoints on the way to their homes and should they find themselves absent from the list owned by the checkpoint officers, they will either not be allowed home, or otherwise have to find another, more difficult route to circumvent the checkpoints. Furthermore, only the residents of the given streets under occupation may enter the area: Thus, they may have no visitors, be they family or friends- no exceptions. As Anas was being interviewed, speaking of his wife, he mentioned that should she go into labor, she would not be exempt from having to submit to the checkpoint stops before boarding an ambulance, which may as well be subject to check-ins, making it's arrival further delayed. After his wife arrives home and is recovering, she will not be allowed to receive visitors and they will have to take the newborn child to be registered, at which point, the child will be given a number as well. While this is an immense inconvenience, this is not the greatest problem. This idea of making someone identify by number is a method of dehumanizing the occupied people. It is a method of stealing identity and self-worth. I would ask those who claim that these actions are the will of God if such a God would ordain the dehumanization of any individual. The answer to that question, no matter what the faith, is an emphatic "no". Whether we are speaking of the three Abrahamic faiths or of Hinduism or Buddhism and so on, all begin with a respect for the dignity of life and hope to relieve suffering. To claim that these methods are correct is always missing the mark, in religious terms.

Sources Cited

http://www.aljazeera.com/news/2015/12/hebron-kids-numbers-151203091934395.html

Reflection 4

Tuesday's special lecture with Dr. Boukhars was very appropriately timed. The tactic of those individuals calling themselves "the Islamic State" is to insight fear and confusion. So, the lecture was appropriate in that it brought understanding to yet another senseless act of violence which is very difficult to understand. The term "ISIS" gets thrown around in the American media and most recently, on the Presidential campaign trail, without the appropriate context to aid in understanding. Many candidates propose solutions as they find ISIS to be the most significant threat to our national security. Ironically, many of the solutions proposed seem to be black and white in nature: offering simplistic military solutions to a complicated problem that carries with it equally complex social issues. It would not be hard to imagine that many of the facts surrounding the rise of ISIS are foreign to many American students being that so many media sources do not frame the problem in it's entirety nor offer constructive suggestions to said problems. Perhaps the most troubling fact from an American perspective is that ISIS is not a new problem which has just arisen but rather the resurgence of a problem that existed in 2003 with the beginning of the United State's military involvement in Iraq. While the group was not at that time called "ISIS", their original surfacing was in that time, although many felt as though they were successfully dealt with. However the poor strategy to build Iraqi democracy and the poor strategies of the Bush administration began to pave the road for the rise of ISIS. The region has seen several such governmental attempts at reorganization; all of which have failed. Socialism, capitalism, the Muslim Brotherhood, and more all seemed to fail. This administrative failure is one of there three things that Dr. Boukhars claims ISIS feeds on. The three factors are as follows: 1. Failing State Administrations, 2. Oppressive political policy, and 3. The oppression of Sunnis. While it is that the vast majority of Muslims oppose ISIS (Something like 99%), ISIS continues to see Sunnis as their constituency. This is due to the fact that in the main regions in which ISIS is active (Iraq and Syria), there has been widespread persecution of Sunnis (or this is the perception of many, as Dr. Boukhars said). This dissatisfaction amongst Sunnis has created a perfect storm of political unrest, upon which ISIS lives. It is interesting to note however, that Sunnis actually hold the majority in these regions. The persecution is possible as they are a majority with a minority complex; feeling the full weight of their oppression. Up to this point the strategies to deal with the rise of ISIS have either been primarily militaristic (the Bush administration) or relatively inactive, so as to distance from previous administrations (the Obama administration), according to Dr. Boukhars. The West's failure to come to the aid of Sunnis being persecuted is an idea that those in ISIS use to their advantage to create hostility against the West. It is important to note here that these factors are just a few of the factors surrounding the rise of ISIS and their actions around the world. This is an extremely complicated issue that has very little to do with Islam whatsoever, contrary to what Donald Trump would have his constituents believe. It is a sobering thought when one realizes that the tactics of Donald Trump such as division and alienation, create there perfect conditions for ISIS. Awareness of what are really the underlying issues nee to be brought to the attention of the American public along with the recognition that to support a man like Trump, is counter to the progression of a nation and a more civil planet.

 

Rhythm Griots

What a great two-day treat it was to be able to attend the concert in the evening, to be followed by a drumming and question and answer session the next day! I, like many others, came to the concert with some preconceived notions about what the style of music being played would be like. I am quite familiar with traditional Arab music and the similar Greek music form from which, traditional Arab music takes some if its musical inspiration. I could not have imagined the indigenous feel of the music being played on what would have been traditional tribal instruments. This in combination with the multicultural perspective of the group itself made for a truly unique experience! It is easy to see in western culture how music pervades every part of our lives and what one can see from such a concert experience is that music has been with humanity for quite sometime and continues to be so. Musical instruments such as the "talking drum" being played by Massamba Diop are not simply musical instruments, however. They were first a method of communicating from village to village as the sound is able to travel for long distances. The drum was played under the arm and varied in intonation depending upon the movement of the arm and where the drum is struck (either by the hands or the mallet. This varied intonation was displayed in the way that Tony Vacca challenged Massamba Diop to match the intonation of his voice on the talking drum and In such a demonstration, it is easy to see why the drum is so named. The talking drum in present time means quite a lot more than a simple communication device or instrument however. Massamba spoke, while answering questions of culture, of a saying that is used in Senegal. He spoke of passing the "bowl" (a generational gift) from generation to generation and in so doing, never letting the traditions of one's culture die. For Massamba, his "bowl" is the talking drum. Massamba also spoke of the drum's ability to keep one happy and young, and rightfully so, as I would have never Imagined that Massamba could have four children, all of whom are either as old or older than myself! When he and I talked about this he said, "You see! I could be your father"! The belief that doing what one is meant to do in life will keep one young prompted me to think that perhaps the drum is in some way, a connection to God for Massamba. Religion is, after all, a very important theme in his life as a Muslim and as the son of an Imam in Senegal. As I listened to both Massamba and the excellent dancer, Abdou Sarr talk, I thought that these two men, who are so passionate about their music and their faith, are the example that poorly taught westerners should be presented with, so as to do away with harmful misconceptions about Islam. They spoke frequently of acceptance, love and of all the elements that unite us as the human race. This is quite a stark difference from the many misconceptions that Ira Zepp wrote of in the early chapters of his "Muslim Primer". A side note: After Dr. Esa made a comment about Sufi influence in this sort of music and dance, I noticed that as Abdou danced, with arms spread out wide, he like his Sufi brothers and sisters, had one palm up to the heavens and the other facing down towards the earth. I took notice of this a little late, however and was not able to ask about its meaning to him. Perhaps he felt as though he was bring some divine influence into the room so that we like the Sufis, might experience that love of God through music and dance. These experiences grow so much richer when one is able to learn of the cultural context behind such musical traditions. I felt as though, not being familiar with this sort of music, it required me to have a certain self-awareness so as to keep the western musical tastes out of my consideration and submit to the new experience. Having successfully done that, the performance only got richer the second time I saw Massamba, Abdou, and Tony. Immediately after the concert,  I visited Tony Vacca's Website concerning his project with Senegal. We should be thankful that there is someone in the United States that wishes to connect our cultures and enrich our lives! As Apart of this project, Tony has combined western musical instruments and styles with the music of Senegal. Above is an example of the way in which he has combined american Jazz with traditional Senegalese instruments such as the marimba that we saw in the concert on Wednesday night. Thank you to Massamba, Abdou, Tony, the McDaniel Music department, and Dr. Esa for this experience! 

 

Weekly Report 3

At first, when thinking of musicians related to the Arab World, I thought of the Jazz singer formerly known as Cat Stevens. The reason that I though of this British jazz singer was that some years ago he converted to Islam after having been raised Greek Orthodox, and subsequently changed his name. His name is now Yusuf Islam, though he still answers to the name under which he operated through most of his carrier. I speak of him now as a sort of "honorable mention", being an outsider who adopted Arab culture and uses this stance not only in his music carrier, but also in his activism in support of education (which has been the legacy of Muslim culture for many years).

Being that Yusuf does not hail from an Arab nation, I thought I would explore names with which I was completely unfamiliar and listen to Arabic music (with translation, of coarse). It was in this exploration that I ran across Asala Nasri. Asala is a Syrian- born popular artist from Damascus, who has over 4,000,000 views on youtube with regard to her songs. She is not the first in her family to display musical talent however, as her father, Mostafa Nasri was a well known Syrian composer and singer. Unfortunately, when Asala was only 17, her father passed away due to injuries sustained in a car accident. Thereafter, Asala helped to raise her siblings. Just five years later, Asala produced her first studio album. Since that time, she has produced 22 albums and she has a truly beautiful voice! Religiously, she identifies as a Sunni Muslim and now holds citizenship in Bahrain (which she was granted by the king, himself). Her Syrian passport however was revoked in 2014 due to her criticism of Syrian president Bashar al Assad. At the time of this action taken by the Syrian government, she was place under house arrest. She was just before this point named the United Nations Ambassador for Peace in the Middle East. While it is likely much to the disdain of the Syrain government, she remains one of the most popular performers in there region. She now hosts a television show in Dubai called Soula, and lives happily with her four children. Many of the love songs that her writes appear to be love songs in nature, singing of both love and the pain of having been left, amongst other themes. Her music seems to utilize traditional Arab musical style and instruments and is absolutely beautiful!

Below is one of her most popular songs, Qad al Harouf : 

English translation:

As many letters spell out the names of those in love, I love you.

As many seconds, days and years as time is made of, I love you.

As many letters spell out the names of those in love, I love you.

As many seconds, days and years as time is made of, I love you.

As many worries there nest in people’s hearts,

As many eyes deprived of rest turn dark,

As many worries there nest in people’s hearts,

As many eyes deprived of rest turn dark,

As much as my heart protested your passion’s fire,

As much as my night bemoaned your absence here,

As much as my heart protested your passion’s fire,

As much as my night bemoaned your absence here,

As many letters spell the world’s lovers’ names,

As many tears spill from the eyes of those in pain,

As many letters spell the world’s lovers’ names,

As many tears spill from the eyes of those in pain,

I love you.

Why is the moon so precious to me?

Perhaps because in its soft light and distance there’s something of you

Why does the winter sadden my heart?

Perhaps because, in its stern chill there’s also something of you

Why is the moon so precious to me?

Perhaps because in its soft light and distance there’s something of you

Why does the winter sadden my heart?

Perhaps because, in its stern chill there’s also something of you

Why do I love the clouds’ milky glow?

Perhaps because, like my heart, to you they are close

Why does the rain torment me so?

Perhaps because, like my tears, it makes your absence worse

Why do I love the clouds’ milky glow?

Perhaps because, like my heart, to you they are close

Why does the rain torment me so?

Perhaps because, like my tears, it makes your absence worse

When you are far, why must I be

Afraid for me, afraid for you, and also of you?

When you are far, why must I be

Afraid for me, afraid for you, and also of you?

Why, when I gaze up at the stars and see so many, do I feel such envy?

Why, why, when I gaze up at the stars and see so many, do I feel such envy?

Why, when I gaze up at the stars and see so many, do I feel such envy?

Perhaps because, to the extent of the sky, and all the stars,

I love you, I love you, aaah, I love you.

As much as my heart protested your passion’s fire,

As much as my night bemoaned your absence here,

As much as my heart protested your passion’s fire,

As much as my night bemoaned your absence here,

As many letters spell the world’s lovers’ names,

As many tears spill from the eyes of those in pain,

As many letters spell the world’s lovers’ names,

As many tears spill from the eyes of those in pain,

I love you.

My heart and my eyes, what does it mean

If the tears stream from my eyes because of you one day?

What does it mean when you soothe

All of my fears and yet your comfort causes me pain?

My heart and my eyes, what does it mean

If the tears stream from my eyes because of you one day?

What does it mean when you soothe

All of my fears and yet your comfort causes me pain?

What does it mean when the night forbids sleep?

What does it mean when distance cuts deep?

What does it mean when the night forbids sleep?

What does it mean when distance cuts deep?

What does it mean when I run away

And, missing you so much, come back one day?

What does it mean when I run away

And, missing you so much, come back one day?

What does it mean when we throw insults

At one another, and then beg forgiveness?

What does it mean when we throw insults

At one another, and then beg forgiveness?

What does it mean when I tell you that

As many letters spell out the names of those who love,

I love you.

Arabic: 

قَدّ اِلْحُرُوفْ إِلْلِى فى أَسَامِى الْعَاشِقِينْ بَحَبَّكْ

قَدّ اِلثَّوَانِى وِ الدَّقَايِق وِ السِّنِين بَحَبَّك

آه قد الحروف اللى فى اسامى العاشقين بحبك

قد الثوانى و الدقايق و السنين بحبك

قَدّ اِلْهُمُومْ إِلْلِى فِى قُلُوبْ إِلْبَشَرْ

قَدّ اِلعَيُونْ إِللِى كَاحَلْهَا السَّهَرْ

قَدّ اِلْهُمُومْ إِلْلِى فِى قُلُوبْ إِلْبَشَرْ

قَدّ اِلعَيُونْ إِللِى كَاحَلْهَا السَّهَرْ

قَدِّ مَا قَلْبِى اشْتَكَى مِن نَارْ حُبَّكْ

قَدِّ مَا لِيلِى حَكَى عَنْ طُولْ بُعدَكْ

قد ما قلبى اشتكى من نار حبك

قد ما ليلى حكى عن طول بعدك

قَدّ اِلْحُرُوفْ إِلْلِى فى أَسَامِى الْعَاشِقِينْ

قَدّ اِلدُّمُوعَ إِلْلِى فى عَيُونْ إِلْمَجْرُوحِينْ

قد الحروف اللى فى اسامى العاشقين

قد الدموع اللى فى عيون المجروحين

أَنَا بَحَبَّكْ

.................

لِيهْ إِلْقُمَرْ غَالِى عَلَيَّه يِمْكِنْ عَشَانِ فِى نُورُه و بُعُدُهُ فِيهْ حَاجَه مِنَّكْ

لِيهْ إِلشِّتَا فِى قَلْبِى حَزِينْ يِمْكِنْ عَشَانِ بَرْدُه فى قَسَاوْتُهُ فِيهْ حَاجَه مِنَّكْ

ليه القمر غالى عليه يمكن عشان فى نوره وبعده فيه حاجه منك

ليه الشتا فى قلبى حزين يمكن عشان برده فى قساوته فيه حاجه منك

لِيهْ إِلسَّحَابْ بَعْشَق بَياضُه يِمْكِنْ عَشَان زَىِّ قَلْبِى فِى قُرْبِى مِنَّكْ

لِيهْ إِلْمَطَرْ بِيصْعَبْ عَلَيَّه يِمْكِنْ عَشَان زَىِّ دَمَعى فِى بُعدِى عَنِّى

ليه السحاب بعشق بياضه يمكن عشان زى قلبى فى قربى منك

ليه المطر بيصعب عليه يمكن عشان زى دمعى فى بعدى عنى

لِيهْ لَمَّا تِبْعَدْ عَنْ عَينَيَّه بَخَافْ عَلَيَّه و بَخَافْ عَلَيْكْ عَلَيْكْ وْ بَرْدُه مِنَّكْ

ليه لما تبعد عن عينيه بخاف عليه و بخاف عليك عليك و برده منك

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لِيهْ لَمَّا اشُوفْ فِى السَّمَا نُجُومْ كِتِيرْ مِنْهَا بَغِيرْ

ليه ليه لما اشوف فى السما نجوم كتير منها بغير

ليه لما اشوف فى السما نجوم كتير منها بغير

يِمْكِنْ عَشَان قَدّ اِلسَّمَا وْ قَدّ اِلنُجُومْ بَحَبَّكْ بحبك آآآه بحبك

قد ما قلبى اشتكى من نار حبك

قد ما ليلى حكى عن طول بعدك

قد ما قلبى اشتكى من نار حبك

قد ما ليلى حكى عن طول بعدك

قَدّ اِلْحُرُوفْ إِلْلِى فى أَسَامِى الْعَاشِقِينْ

قَدّ اِلدُّمُوعَ إِلْلِى فى عَيُونْ إِلْمَجْرُوحِينْ

قد الحروف اللى فى اسامى العاشقين

قد الدموع اللى فى عيون المجروحين

أَنَا بَحَبَّكْ

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قَلْبِى وعَينَيَّه يِجْرَى إِيهْ لَوْ دَمَعَه نِزْلِتْ مِنْ عَينَيَّه فَيُومْ عَلَيَّه

يِجْرَى إِيهْ إِيهْ لَوْ طُمِّنَكْ خُوفِى عَلَيْكْ وْخُفِتْ يَااا قَاسِى عَلَيَّه

قلبى وعينيه يجرى ايه لو دمعه نزلت من عينيه فيوم عليه

يجرى ايه ايه لو طمنك خوفى عليك وخفت ياااقاسى عليه

يِجْرَى إِيهْ لَوْ لِيلَه جَرَّبْتْ اِلسُّهَادْ

يِجْرَى إِيهْ لَوْ عَذِّبَكْ طُولْ البِعَاد

يجرى ايه لو ليله جربت السهاد

يجرى ايه لو عذبك طول البعاد

يِجْرَى إِيهْ لَوْ يُومْ هَجَرْتَكْ وُجِيتْ تَانِى يُومْ قُلْتِلِى إِنِّى وَحَشْتَكْ

يجرى اييه لو يوم هجرتك وجيت تانى يوم قلتلى انى وحشتك

يِجْرَى إِيهْ لَوْ عَاتِبْتَكْ وَعَاتِبْتِبْنِى وِسَامَحْتِنِى وِسَامَحْتِ نَفْسَكْ

آه يجرى ايه لو عاتبتك وعاتبتبنى وسامحتنى وسامحت نفسك

آه يجرى ايه لو عاتبتك وعاتبتبنى وسامحتنى وسامحت نفسك

آه يِجْرَى إِيهْ لَوْ قُلْتِلِى

قد الحروف اللى فى اسامى العاشقين بحبك بحبك بحبك

Web Sources Cited:

https://en.wikipedia.org/wiki/Assala_Nasri

http://english.alarabiya.net/en/News/middle-east/2014/09/24/Lebanon-detains-Syrian-diva-singer-Assala-Nasri.html

https://www.youtube.com/watch?v=u-5ZIidERWE

http://lyricstranslate.com/en/ad-el-heroof-qad-al-harouf-many-letters-rhyming.html

Reflection 2

As a philosophy student, I have wanted to visit Athens, as it was once the intellectual center of the western world. It would be an incredible experience to walk where Plato and Socrates did and sit where they established the first known academy! After Dr. Deveny’s lecture today, I have added yet another great city of antiquity to that list: Cordoba. Since I left the lecture for my ride home, I imagined all of the things that Arab society contributed to Spain (and therefore Europe), that would be missing from my daily life had they not made it to Spain. Among the things that I had not imagined would be included in that list are agricultural items; many of which I buy at my local grocery store on a regular bases. This is one of hundreds of examples of the mixture of cultures present due to periods of migration such as the invasion of Spain. Also in common with the great ancient city of Athens is the ruins of the small city that once stood just outside of Cordoba which held the grand palace of the Caliph of Al-Andalus (a region in Spain often called Andalusia), Abd ar-Rahman III: Medina Azahara. Though it is no longer possible due to the re-conquest of Spain that began in 720, it would have been an amazing sight to see these great sites prior to their destruction or the building of other building on the foundations of the originals.

Thankfully, the great mosque of Cordoba lies protected within the Basilica to this very day. On can still go to Cordoba and see the traditional Muslim architecture such as the arches within the mosque and the Alfiz above the entrance to the mosque. Also, mentioned in Islam: An Empire of Faith, are the gold-adorned words of the Qur’an written in Arabic (as this is a sacred language to Islam). Also, as one who has studied very little Spanish, it is incredible to see the code switching that is present within the Spanish language today as a result of the influence of Arab culture in Spain. All of the words in the language beginning with the prefix “al” are absolutely words of such influence and I am certain that there are many other examples. Another excellent example of code switching was in the poetic example given to us by Dr. Deveny in the form of a song. Not only was this a linguistic example but also an example of the ways that art was effected by the cultural mix. The song (and therefore poem) is known as "Jarcha de la Moaxaha". "Jarcha", being a short Spanish poem (probably about 4 lines) and "moaxaha" being a term for a longer Arabic poem. And all of this being written by Jehuda Halevi: a Jewish author! This shows that this region was not only influenced by Spanish and Arab culture, but also Hebrew culture. Therefore, yet again, the three Abrahamic faiths find themselves in (often) successful coexistence.  Had I the time to have asked a question of Dr. Deveny withing the class period, it would have been one of Greek influence in Arab architecture and . I can see parallels visually that the Arab people seemed to have improved on as many of their structures from this period still stand in excellent condition today.

Also, a thought on Abd ar-Rahman: I feel as though the acceptance of a Caliph (formerly called the Umayyad Emirate) that was said to have had red hair and blue eyes is yet another example of the acceptance of Islam, regardless of the background of the individual; perhaps very like the example of Ishmael being the son of a handmaiden rather than the wife of Abraham. It is very interesting that all of these major cultural events having to do with the re-conquest of Spain came to its end in what would be known as perhaps the biggest year for Spain in terms of conquest: 1492. How much of Latin American countries and cultures have similar Arab influence (beyond language)? 
  This lecture will provide food for thought for quite some time, I am sure!

Weekly Report 2

What an amazing gift it is to have open access to education in your country without having to worry about the threat of violence in response to such a noble endeavor. I study philosophy and what some of the best-known philosophers are so known for is their willingness to speak against power. It is however rather easy to imagine an eloquent, well-educated person doing this that is of age. But imagine doing this as 15-year-old girl against a powerful extremist group, willing to resort to violence. This is the very heroic act that moved the Taliban to vote to kill Malala Yousafzai, a young girl from Pakistan with a fierce commitment to the education of all people; particularly women.

On October 9, 2012, masked men boarded a bus that contained Malala and several of her friends on the way home from school. The men asked for her by name and as she presented herself, they shot her in the head. She was transferred to a hospital in England that specialized in military injuries to recover, where her family would join her. This crime shocked her home country and the world and this led to two million people signing a “right to education” petition causing the government to ratify a right guaranteeing a right to education.  What violent extremists meant to silence a movement caused by a brave young woman ignited a global movement of support for women’s education.

In a world in which Arab culture has been wrongly portrayed as extremist across the board, Malala and those like her show the true heart of Arab culture; a culture that in history, led the world in education and intellectual advancement. This also displays the true nature of Islam in its dedication to the equality of people. Malala was awarded the Nobel Prize for Peace on December 10, 2014. She now rightly sits among those individuals honored for the advancement of humanity through education and peace.

Sources Cited:

https://www.malala.org/malalas-story

http://www.azquotes.com/quote/915620