The Guardian has an interactive and updated timeline on the events labeled the “Arab Spring,” with links to articles in The Guardian. You can choose the time period and the country and the type of event or issue. It is current through September 26, 2011.
BY Karim Sadjapour, Foreign Policy, June 15, 2011
How a couple of cows explain a changing region: equal opportunity offender edition.
In the early years of the Cold War, in an effort to simplify — and parody — various political ideologies and philosophies, irreverent wits, in the spirit of George Orwell, went back to the farm. No one really knows how the two-cow joke known as “Parable of the Isms” came about, but most students of Political Science 101 have likely come across some variation of the following definitions:
Socialism: You have two cows. The government takes one of them and gives it to your neighbor.
Communism: You have two cows. The government takes them both and provides you with milk.
Nazism: You have two cows. The government shoots you and takes the cows.
Capitalism: You have two cows. You sell one and buy a bull.
Over the years, the parables gradually expanded, using the two-cow joke to explain everything from French unions (You have two cows. You go on strike because you want three cows.) to the Republican Party (You have two cows. Your neighbor has none. So what?). While in its original iteration the cows were a metaphor for currency, capital, and property, they later began to take on different meanings.
Today, the Middle East has replaced the Cold War as America’s primary foreign-policy preoccupation. As opposed to the seemingly ideologically homogenous communist bloc, however, the 22 diverse countries that compose the modern Middle East are still confusing to most Americans. Why can’t the Israeli and Palestinians stop fighting already? What’s the difference between Libya and Lebanon again?
Herewith then is a satirical effort to simplify the essence of Middle Eastern governments so that, in the immortal words of George W. Bush, “the boys in Lubbock” can read it. And, rather than symbolizing property, the cows here symbolize people, which — funny enough — is how most Middle Eastern regimes have traditionally viewed their populations.
Saudi Arabia
You have two cows with endless reserves of milk. Gorge them with grass, prevent them from interacting with bulls, and import South Asians to milk them.
Iran
You have two cows. You interrogate them until they concede they are Zionist agents. You send their milk to southern Lebanon and Gaza, or render it into highly enriched cream. International sanctions prevent your milk from being bought on the open market.
Syria
You have five cows, one of whom is an Alawite. Feed the Alawite cow well; beat the non-Alawite cows. Use the milk to finance your wife’s shopping sprees in London.
Lebanon
You have two cows. Syria claims ownership over them. You take them abroad and start successful cattle farms in Africa, Australia, and Latin America. You send the proceeds back home so your relatives can afford cosmetic surgery and Mercedes-Benzes.
Hezbollah
You have no cows. During breaks from milking on the teat of the Iranian cow you call for Israel’s annihilation. Continue reading Tabsir Redux: The Cynical Dairy Farmer’s Guide to the New Middle East
The Shia in Bahrain have recently been distancing themselves from Iran whilst attention is diverted to Libya [REUTERS]
Predominately Shia protesters are calling for political reform not alignment with Iran, researchers argue.
by Genieve Abdo and Jasim Husain, al-Jazeera, April 3, 2011
Listening to the rhetoric coming out of Tehran, one might assume that Bahrain’s Shia opposition is relying on help from its co-religionists next door. But, in fact, the opposite is true: the Shia opposition wants nothing more than for Tehran to stay out of the sectarian dispute unfolding in the tiny kingdom.
The major demand of the mainstream opposition is to turn the country into a constitutional monarchy, much like those in Europe. Other selected goals include: an elected government; a free press; an unrestricted civil society; and an end to discriminatory practises against religions other than the Sunni minority, such as unequal employment practises, unfair distribution of wealth, and the elimination of all forms of administrative and financial malpractice. Continue reading Misunderstanding Bahrain’s Shia protesters
By Rashid Khalidi, The Nation, March 21, 2011 and Institute for Palestine Studies, March 3, 2011
Suddenly, to be an Arab has become a good thing. People all over the Arab world feel a sense of pride in shaking off decades of cowed passivity under dictatorships that ruled with no deference to popular wishes. And it has become respectable in the West as well. Egypt is now thought of as an exciting and progressive place; its people’s expressions of solidarity are welcomed by demonstrators in Madison, Wisconsin; and its bright young activists are seen as models for a new kind of twenty-first-century mobilization. Events in the Arab world are being covered by the Western media more extensively than ever before and are being talked about positively in a fashion that is unprecedented. Before, when anything Muslim or Middle Eastern or Arab was reported on, it was almost always with a heavy negative connotation. Now, during this Arab spring, this has ceased to be the case. An area that was a byword for political stagnation is witnessing a rapid transformation that has caught the attention of the world.
Three things should be said about this sea change in perceptions about Arabs, Muslims and Middle Easterners. The first is that it shows how superficial, and how false, were most Western media images of this region. Virtually all we heard about were the ubiquitous terrorists, the omnipresent bearded radicals and their veiled companions trying to impose Sharia and the corrupt, brutal despots who were the only option for control of such undesirables. In US government-speak, faithfully repeated by the mainstream media, most of that corruption and brutality was airbrushed out through the use of mendacious terms like “moderates†(i.e., those who do and say what we want). That locution, and the one used to denigrate the people of the region, “the Arab street,†should now be permanently retired. The second feature of this shift in perceptions is that it is very fragile. Even if all the Arab despots are overthrown, there is an enormous investment in the “us versus them†view of the region. This includes not only entire bureaucratic empires engaged in fighting the “war on terror,†not only the industries that supply this war and the battalions of contractors and consultants so generously rewarded for their services in it; it also includes a large ideological archipelago of faux expertise, with vast shoals of “terrorologists†deeply committed to propagating this caricature of the Middle East. These talking heads who pass for experts have ceaselessly affirmed that terrorists and Islamists are the only thing to look for or see. They are the ones who systematically taught Americans not to see the real Arab world: the unions, those with a commitment to the rule of law, the tech-savvy young people, the feminists, the artists and intellectuals, those with a reasonable knowledge of Western culture and values, the ordinary people who simply want decent opportunities and a voice in how they are governed. The “experts†taught us instead that this was a fanatical people, a people without dignity, a people that deserved its terrible American-supported rulers. Those with power and influence who hold these borderline-racist views are not going to change them quickly, if at all: for proof, one needs only a brief exposure to the sewer that is Fox News. Continue reading The Arab Spring
Grand Mosque in Bahrain
Tabsir contributor El-Sayed el-Aswad recently published an article entitled “The Perceptibility of the Invisible Cosmology: Religious Rituals and Embodied Spirituality among the Bahraini Shi’a” in Anthropology of the Middle East, Volume 5, Number 2, Winter 2010 , pp. 59-76. The article is available to subscribers of the journal or for purchase. The abstract is cited here:
This article analyses the relationship between the seen and the unseen in the cosmology and practices of Bahraini Shi’a. Rather than contrasting the visible and the invisible, the study delineates the hierarchical relations between them, within a whole or cosmology, as reflected in various discursive and non-discursive actions that are supported by the religious beliefs of Bahraini Shi’a. Issues of the Hidden Imam, concealment, dissimulation and other unseen dimensions of the cosmos are discussed. The article finds that the Shi’a construct the invisible in their social world by using visible ways of creatively enacting their hidden thoughts and beliefs, as represented in their religious discourses, rituals and body symbolism. Their belief in a divine higher power provides a source of emotional, spiritual and socio-political empowerment.
Bahraini dhow builder, photo by Abdulla Al Khan; insert shows Dr. Abdullah Yateem
A modern culture specialist
By Paul Balles, Bahrain This Month
What makes Dr. Abdullah Yateem a modern culture specialist? He’s an anthropologist who has taken a modern approach to studying cultures.
Many people don’t know what anthropology is or what anthropologists do unless they happen to have attended university and learned that they could take courses in the subject.
If they listened to British television critic Nancy Banks-Smith, they might have heard her say, “Anthropology is the science which tells us that people are the same the whole world over — except when they are different.â€
Cultural anthropologist Ruth Benedict, with tongue in cheek, put it another way, “The purpose of anthropology is to make the world safe for human differences.â€
From these comments, one might safely assume that anthropologists study almost anything related to the similarities and differences between cultures.
Anthropologists like Dr. Abdullah Yateem address questions such as: how can people who look different, talk differently and come from different cultures get along together in today’s world? (paraphrasing Clyde Kluckhohn). Dr. Yateem is not only an anthropologist who studies cultures. Currently, he’s Assistant Undersecretary for Press and Publications in the Ministry of Information. Continue reading Portrait of a Bahraini Anthropologist
Ramzi storms to 1500m gold medal
BBC News, 19 August, 2008
Bahrain’s Rashid Ramzi held off Kenya’s Asbel Kipruto Kiprop down the final straight to win gold in the 1500m.
Ramzi hit the front with 200m to go and although Kiprop, who set the pace for the first two laps, burst clear of the pack he could not hunt Ramzi down.
Nicholas Willis of New Zealand came third while Great Britain’s Andrew Baddeley finished down in ninth.
Ramzi, who used to compete for his native Morocco, claimed Bahrain’s first Olympic gold medal. Continue reading Moroccan Gold in Bahrain
Figure 1. A Replica of the head of Imam Husayn
by El-Sayed el-Aswad
University of Bahrain
Art, in its broad meaning encompassing performance and non-performance forms of expression, plays a significant part in Bahraini imagination and folk culture. The focus here, however, will be on the innovative aspects of Shi‘a vernacular art. Among the Shi‘ti people of Bahrain there has been a shift from traditional or old-fashioned styles of mourning and commemorating the tragic events of ‘Ashura, or the tenth of Muharram (the first month of Islamic calendar in which Imam Husayn, grandson of the prophet Muhammad, was martyred) to a modern way of expression reflected mostly in the art.
Figure 2. Imaginary of al-‘Abbas, the sibling of Imam Husain
During the first ten days of Muharram, colorful forms of calligraphy, iconography, replicas (tashihat), ritual and visual representations are presented and meticulously enacted in exhibitions and in the streets of Manama, the capital city of Bahrain, as well as in most of the villages with Shi‘a majorities. Continue reading Art, Religion and History: The Case of Bahrain