
So many scenes of tanks and blood-soaked Syrian bodies, although there seem to be few good Samaritans willing to stop and heal the wounds. But there is also art, the spirit of which bullets can never penetrate …

So many scenes of tanks and blood-soaked Syrian bodies, although there seem to be few good Samaritans willing to stop and heal the wounds. But there is also art, the spirit of which bullets can never penetrate …

Sogdiana, Chach 3rd century
The Middle Eastern and Central Asian Studies program at Hofstra announces
the Fourth Seminar on Central Asian and Middle Eastern Numismatics in Memoriam Boris Kochnev
Hofstra University, Breslin Hall 217, March 17, 2012
(Directions to Hofstra)
Attendance is free and all are welcome.
11:00 am
Daniel Varisco (Hofstra University)
Opening Remarks
11:15 am
Vladimir Belyaev (Zeno.ru, Sankt-Petersburg) and Aleksandr Naymark (Hofstra University)
Ancient Sogdian Coins from the Center of Kashka-darya Valley
12:00 noon
Stefan Heidemann (Hamburg University)
A Hoard from the Time of the Collapse of the Sasanian Empire
12:45 pm Lunch Break
1:30 pm
Michael Bates (American Numismatic Society, New York )
How Ziyad Made a Name for Himself:
Coins and the Chronology of Ziyad ‘son of his father’/’son of Abi Sufyan’ Continue reading Numismatics at Hofstra

An Afghan man looks over the dead bodies of people killed by coalition forces in Kandahar province, March 11, 2012. Afghanistan’s defence ministry said coalition forces killed 15 civilians in a shooting spree in Kandahar province on Sunday.
Photograph by: AHMAD NADEEM, REUTERS
The senseless killing of more than a dozen Afghan villagers, while they slept, by a U.S. soldier has captured the headlines worldwide. Many of these headlines are variants of “In Afghan Civilian Killing Rampage, U.S. Soldier May Have Gone ‘Berserk'” The choice of “berserk” to describe this act is telling, since the word itself derives from old Norsk in reference to, as the OED puts it, “A wild Norse warrior, who fought with frenzied fury.” In the Norse legend, however, the warrior had a cause, while the Rambo-rampage here was a solo act, a random act as far as war strategy is concerned. The explanation that immediately comes to mind is that he “lost his marbles,” perhaps because those marbles had been jostled too many times during his three tours in Iraq.
A few days ago a court in Norway ruled that Anders Behring Breivik, “the 33-year-old right-wing extremist psychotic,” as USA Today terms him, might go to a psychiatric ward rather than prison for his “bomb and shooting rampage” that left 77 people, many who were young people, dead. News reports also labeled Breivik as someone “gone berserk.” But neither in Norway nor Kandahar do the men who aimed their guns at innocent victims demonstrate any kind of courage in the “just war” alibi. The old Norse warrior Berserk exuded raw courage, battling without armor and with the intensity of a bear or wolf. Of course, he was not a good man, having killed his wife after she delivered 12 sons (or so we are told in legend), but his battle-axe was aimed at fellow warriors, not sleeping children. One can understand, even if it is hard to appreciate, the fury of a battle, when blood runs hot as it is slashed out of bodies in hand-to-hand combat. But is “berserk” really the right word for deliberate singling out of men, women and children that in all normality are innocent? Continue reading Berserk, Breivik and Barzakh

The leading right-wingers in America view Israel as a kind of political football made out of seven million residents, a football that can be kicked at the wall over and over.
By Boaz Gaon, Haaretz, March 7, 2011
I, Boaz Gaon, being of sound mind and body, hereby offer myself for sale to AIPAC. Should the committee decline, I offer the opportunity to Sheldon Adelson. In any event, I offer my internal organs for free, as a confidence-building gesture, to leading right-wingers in America – to all those who view Israel as a kind of political football made out of seven million residents, a football that can be kicked at the wall over and over. After all, we Israelis don’t feel any pain, and we know that our destiny is to be tossed around like a ball in some exclusive gym by Republican lobbyists, before they head off to the sauna and then cocktails.
I’m offering myself for sale even though I was warned by my lawyer that this is an irreversible step, and that in all likelihood I’ll find myself at Israel Hayom newspaper’s next conference, and/or at the next reunion of White House veterans who worked for George W. Bush – persons who are partners of the Israeli right (Daniel Pipes, Elliot Abrams ) – naked and trussed up, with an apple stuffed in my mouth and served on a silver platter that has a likeness of Irving Moskowitz inscribed on it.
I’m doing this because I can read the writing on the wall. Continue reading AIPAC, buy me!

HBO is rebroadcasting the documentary “Saving Face” today (8:45 am) about the attacks in Pakistan on women. It will also be available in their on-demand service.
Every year in Pakistan, many people – the majority of them women – are known to be victimized by brutal acid attacks, while numerous other cases go unreported. With little or no access to reconstructive surgery, survivors are physically and emotionally scarred, and many reported assailants, typically a husband or someone else close to the victim, are let go with minimal punishment from the state.
This year’s Oscar winner for Best Documentary Short, SAVING FACE chronicles the arduous attempts of acid-attack survivors Zakia and Rukhsana to bring their assailants to justice, and follows the charitable work of Dr. Mohammad Jawad, a plastic surgeon who strives to help them go beyond this horrific act and move on with their lives. Directed by Oscar and Emmy nominee Daniel Junge and Emmy-winning Pakistani director Sharmeen Obaid-Chinoy, SAVING FACE debuts THURSDAY, MARCH 8 (8:30-9:15 p.m. ET/PT), exclusively on HBO.

Mahri camels at the International Festival of the Sahara in Douz, Tunisia,
December 24, 2012. Photo by Sam Liebhaber.
by Sam Liebhaber
One of the long-standing myths of Berber ancestry places their origins in Yemen from whence they were dispatched to North Africa in the service of ancient Ḥimyarite kings. Although this chapter in the mythological prehistory of the Arab world can be refuted on the grounds that the Berber are indisputably indigenous to North Africa, the offhand dismissal of the South Arabian-Berber imaginary overlooks an important sociolinguistic kinship between the Berber of North Africa and one of the last indigenous linguistic communities of the Arabian Peninsula: the Mahra of Yemen and Oman.
A number of socio-cultural parallels distinguish the Berber and Mahra from the other minority language communities of the Middle East. For one, the Mahra and Berber are members of the Islamic ʾummah, unlike many of the other minority language communities of the Arab world where linguistic boundaries are frequently coterminous with religious divisions. Further, the Berber and the Mahra did not inherit a written tradition that includes religious and literary texts. As a consequence, the Mahri and Berber languages are frequently consigned to the category of “lahja,†an Arabic term that signifies any non-prestigious, vernacular idiom that lacks of historical or social value.
Without their own written history or affiliation to a prestigious, non-Arab civilization, the Mahra and Berber are more easily “willed†into historical narratives of “Arabness†(Ê¿urÅ«ba) than the other language minority communities of the Arab world. This motif is the mainstay of modern Arabic scholarship on Berber and Mahri genealogical and language origins. A sample of a few recent titles demonstrates this point: The Berber: Ancient Arabs (al-Barbar: Ê¿Arab qudÄmÄ, al-Ê¿ArbÄwÄ«, Tunis: 2000), The Arabness of the Berber: The Hidden Truth (Ê¿UrÅ«bat al-Barbar: al-ḤaqÄ«qa al-MaghmÅ«ra, MÄdÅ«n, Damascus: 1992), Comprehension of Arabic and the Secret of the Mahri Language (Fiqh al-Ê¿Arabiyya wa-sirr al-lugha al-mahriyya, al-Ways, Sana’a: 2004) and Ancient Arabic and its Dialects (ie, Mahri, al-Ê¿Arabiyya al-qadÄ«ma wa-lahajÄtuhÄ, MÄrÄ«kh, Abu Dhabi: 2000).
Even if contemporary scholarship on Mahri and Berber origins is problematic, it is conceivable that historical intersections between the Berber and the Mahra gave medieval Arab historians a justifiable basis to propose their common ancestry. Continue reading South Arabia and the Berber Imaginary

Street in Tangier, by Henry Ossawa Tanne, ca 1910
Tabsir Contributor Anouar Majid, will be giving two talks in Morocco in March. Details below:
“Todos somos moros: una invitación para un debateâ€
Conferencia de Anouar MajidFecha: 12-03-2012
Lugar: Salón de Actos. Fundación Instituto Euroárabe. Colegio de Niñas Nobles. C/ Cárcel Baja, 3.
Hora: 19:30Anouar Majid, (Tánger, Marruecos), es director del Centro de Humanidades y director adjunto de Iniciativas Globales de la Universidad de New England, Portland, Maine, (EEUU). Reconocido analista del papel del islam en la edad de la globalización y de las conflictivas relaciones del islam con Occidente desde 1492. Autor de “We are all Moors: ending centuries of Crusades against Muslims and other minoritiesâ€,â€A call for heresy:why dissent is vital for Islam and Americaâ€, “Freedom and Orthodoxy: Islam and difference in the post-Andalusian ageâ€, “Si Yussefâ€(novela)…Ha sido descrito por el filósofo y profesor de la Universidad de Princeton, Cornel West, en su obra “Democracy mattersâ€, como “uno de los escasos intelectuales islámicos de envergaduraâ€. Dirige la revista norteamericana-marroquà de ideas y cultura TingisRedux y colabora asiduamente en el Washington Post, Chronicle of Higuer Education y otras publicaciones.
Su conferencia, que reflexiona a partir del lugar destacado que históricamente ocupa España en el clima de desconfianza secular entre árabes y occidentales, trata de demostrar que las claves de una transición democrática y de una polÃtica económica con la diversidad como lema en el mundo árabe e islámico deben ser halladas en los antiguos territorios de Al Andalus.
Understanding American-Muslim Relations
Professor Anouar Majid
American Legation, 8 rue d’Amérique, Tangier.
Friday, 16 March, 19:00 Continue reading Majid in Morocco

Cover of Milet’s book
In the Islamic Arts Museum in Qatar last December I bought a copy of a fascinating book of Orientalist Photographs by Éric Milet, who has worked as a tourist guide in Morocco for a number of years. The photographs, from both the 19th and 20th centuries, are accompanied by short vignettes. As Milet notes, “The ‘Oriental’ Maghreb was born in the darkrooms of Western photographers. A land of contrasts, revealed to the public at large by men and women who were delighted to have crossed to the ‘other side’ in their own lifetimes, constantly evoking the delights of this earthly paradise.” The book is well worth owning, not only to decorate your coffee table, but for easy, entertaining and informative reading.
As the author Malek Alloula has written, in his The Colonial Harem (1988), the ‘Oriental’ created by the photographer became “the oriental’ for the general public. The photographic lens is portrayed by Alloula as the structural enemy of the veil; capturing the image thus sought the removal of the veil and exposure of the female body as a voyeuristic object. Of course, the photographers who paid prostitutes to pose as “typical scenes” in the Maghreb were not the prudish Orientalist scholars, who would often render sexual argot in pseudo-scientific Latin (perhaps assuming that Victorian ladies did not know their Latin or at least that kind of vulgar Latin). But in the case of Milet’s book, the cover is a modern-day coverup that allows it to be sold in the likes of a bookstore of an Islamic Museum. The picture chosen for the cover has been altered so that the bare breast exposed by the photographer in this exquisite 1910 image (shown below) is lost in an arabesque and nipple-less swirl.

“Young Woman in Arab Costume, Algeria, 1910
The objectification of the female body, as shown by Alloula and many others, reinforced the image of the exotic and erotic harem girl open to the gaze of the European voyeur. True enough, although photographers of the time would expose the female body no matter what the nationality. Artistic nudes graced the major museums and were admired; the emerging visual realm of photographs quickly elided the erotic into the pornographic. But in the case of Milet’s book, undoubtedly due to the publisher rather than the author, there is a reversal, a kind of commercially smart prudery that removes the apparently offending body part, even though in so doing the very exposure for which such Orientalist photographs are critiqued is erased. It is not unlike sanitizing the Arabian Nights as children’s fairy tales.
In this case I am not suggesting we judge a book by its cover, but that we allow ourselves to be seduced into opening the book to see the range of images, some clearly bordering on the exploitative and others evincing a sensitivity usually reserved for poets.
Daniel Martin Varisco