9TH CENTURY–The genre of Arabic satirical poetry known as hijra, originated by the Afro-Arab author Al-Jahiz, introduced satire into Arabic prose literature. While dealing with serious topics in what are now known as anthropology, sociology and psychology, he introduced a satirical approach, based on the premise that, “however serious the subject under review, it could be made more interesting and thus achieve greater effect, if only one leavened the lump of solemnity by the insertion of a few amusing anecdotes or by the throwing out of some witty or paradoxical observations.” He was well aware that, in treating of new themes in his prose works, he would have to employ a vocabulary of a nature more familiar in hijra, satirical poetry. For example, in one of his zoological works, he satirized the preference for longer human penis size, writing: “If the length of the penis were a sign of honor, then the mule would belong to the (honorable tribe of) Quraysh.” Another satirical story based on this preference was an Arabian Nights tale called “Ali with the Large Member”.

(Why is it that among some men humor begins and ends with the size of their d**k?)

Today’s news from Thailand:

1. Arecently released video tape showed two judges of the Constitutional Court discussing how to discredit the publication of potential damaging video tapes by claiming they had been doctored. The Court employee who made the tape is still missing, having last been seen on a trip to Taiwan.

2. A Thai woman was convicted of fraud for extorting money from a Thai scientist by threatening that she would take him to court for abusing her in a prior life.

3. “Politicians are very good at spending money.” Quote of the Thai Finance Minister.

Pookie’s continuing adventures in Thailand:

ANOTHER WALK ON THE BEACH

On the morning of the day following my dyspeptic walk on the beach, I decided that I needed to lighten things up a bit.

I left my computer, ski goggles , shoes (replaced with sandals) and long pants in my room. Yes, for the first time in almost 40 years, I appeared in public in short pants. Thus unburdened and attired in only my shorts, sandals, loose shirt and hat, I set off for my morning walk into the National Geographic photograph of the summertime beaches of the Crimea.

In was beautiful day. The waters of Gulf of Thailand, although an arm of the ocean, were as calm as a lake. It was a perfect inner-tube day and indeed people floating about on large black inner-tubes filled  the near shore area. The sand no longer littered with the carcasses of hundreds of Moby Dicks appeared occupied by a pod of  sleek Beluga’s turning a rosy pink beneath the rays of the sun. The flexing and preening young men had drifted from standing just at the edge of the water to wading in knee-deep.

Even the ski-boat jockeys zooming along a few yards off shore seemed not as annoying as usual.

Thousands of dragon fly’s hovered or darted about right above the water. I do not know anything about dragonfly sex or eating habits so I do not know the reason for their sudden appearance. Maybe they were attracted to a Thai version of no-see-ums.

All and all, it seemed like a wonderful day and a wonderful walk. Had I known that Satori was so easily obtained I would have…. What am I talking about? Diagnosed as a manic-depressive, I can achieve Satori anywhere and have done so, at dinner, in the toilet, even drafting brief’s.

Nevertheless, my advice, to all who wish to experience such liberation as I have, is to strip yourself of all unneeded clothing and electronic gear, abandon all unnecessary memories (I assume remembering how to walk and stand are necessary, talking I am not so sure) and dreams and go out and walk (I would take my walking stick since mobile meditation requires walking sticks ). Walk on and on until the police arrest you for indecent exposure and your spouse divorces you for being what he or she always thought you to be and your children shun you for embarrassing them or reminding them of the truly defective gene pool you gifted them with that passionate night in the back seat of a car or equally uncomfortable place that you conceived them.

Life is good. enjoy it…

Petrillo’s dyspeptic guide to the unwary traveler in Thailand:

Unless your hotel provides you with van or limousine service from the airport to Bangkok, you can be assured that whoever at the airport makes your transit arrangement in “The Land of Smiles,” will not smile.

Today’s album cover:

(With an elephant?)

Today’s quote:

“Hello. My name is Inigo Montoya. You killed my father. Prepare to die.“
The Princess Bride

Today’s biblical quotation (From God’s lips to your ears):

“In the same way, I became disgusted with Oholibah and rejected her, just as I had rejected her sister, because she flaunted herself before them and gave herself to satisfy their lusts. Yet she turned to even greater prostitution, remembering her youth when she was a prostitute in Egypt. She lusted after lovers with genitals as large as a donkey’s and emissions like those of a horse. “
Ezekiel 23:18–20

(Go for it girl—-I bet our gal Oholibah, told old Zeke to take a hike after she found him sniffing around hoping for a roll in the hay with her and that’s what probably got him so pissed off. Or maybe she just laughed at his inadequacy–How come no one names their kid Oholibah?)

Today’s bonus quote:

“Kneel, son of Jor-El! Kneel before Zod!”
General Zod to Superman.

Good Hair- watch it!

I have natural hair.

An afro.

A big ass. Sexy. Afro.

I am an Arab girl. With an afro.

An Afro-Arab.

This is my coming out.

Because in the Arab world, as with every other ‘white obsessed’ culture, whiteness and sleek, straight hair is celebrated.

My grandmother has black silky hair to her butt.

My brothers have ‘good hair’

Silky soft, beautiful locks.

I, the only girl in the family, decided to go and grow a fro.

While everyone else chemically alters their hair, and pretends their hair is nice and swishy.

I decide. To flaunt my fro in front of everyone.

My mother, needless to say, was horrified.

Lol.

My brothers, do not know how to deal with it.

They have spent years being told, that sleek and sexy is the definition and bench mark for ‘Beauty’

These last couple of weeks, I spent at home with my three brothers.

They had no idea how to react to my fro.

Lol.

My oldest and youngest brother just ignored my hair.

To be fair to them, they had never seen my hair in its natural state.

Neither had I, since I was 11!!

So being the polite, well raised boys they are. They ignored it.

Ignored the tumbling mass of curls peeking from under my cap, like they couldnt see em.

They did not say: ‘ Hey QQ, your hair is different what did you do to it?’

Nope.

Nada.

Not one comment.

My other middle brother, however, bless his misguided soul….

Told me to go to the salon.

Lord help him!

You can understand what kind of crazy I unleashed on him.

I had been waiting. Waiting. Waiting. On someone to comment.

And here comes this unwitting brother.

Telling me to go to the salon?

AND THEN. AND THEN. Has the audacity to start giggling with my mum about how HE is the one in the family who has GOOD HAIR.

GOOD HAIR????

I saw red.

I unbraided my hair (it was in twists)

Fluffed out my fro into a MASSIVE thing.

And came at it, all hissing and spitting.

I put my ‘Shaniqua’ on.

‘GOOD HAIR? GOOD HAIR?’ I SAID.

`God gave us all different hair. My hair is like this. How God saw fit in his wisdom to make it. You want to say God was wrong to create me this way? Do you?? You think my hair isn’t nice? I need to go to the salon to fry it into some kind of limp chemically altered poor excuse for hair? Do you now? Well TOUGH!! This is MY hair. Its on MY head. Deal with it!’

Yes. I was all up in his face like a black girl on an American drama.

Hehe.

He looked like he regretted opening his mouth (good)

And I think he realised what he had said was bang out of order.

And I like to think I schooled him.

I will not let anyone tell me otherwise.

I have worked to accept myself with this hair, in a world where whiteness, and sleek, straight hair is lauded.

I have worked to conquer that low self esteem that drives every woman to the salon every month to get a relaxer.

I shall not let anyone mess with that.

Least of all my family.

My mother gave up trying to convert me back into the world of the creamy crack (what we ‘naturals’ call relaxers)

Well, not entirely.

But…kind of.

I LOVE LOVE LOVE my natural hair.

I love that it can be curly. Or straight. Or an afro. Or a sexy up do.

I love that I can do my own hair.

I spend hours twisting it, braiding it, having rollers in it, deep conditioning, henna-ing, trying different products.

I love that I am not reliant on some stupid salon to make me feel good about myself.

That I do not worry about my ‘kitchen’ showing.

I don’t worry about my ‘real’ hair coming through and making me look horrible after a few months.

I really, really, really, don’t worry about people making me feel like I am not beautiful because my hair isn’t bone straight.

Or that I do not fit into their expectations of what a real ‘Arab’ should look like.

I have an Afro.

Its my hair.

Not yours.

Deal with it.

Related articles

• Biggest Headlines of 2010: Natural Hair (bellasugar.com)
• Check Out the (Very Good) Good Hair Trailer (bellasugar.com)
• News Flash: It Isn’t Cool to Touch Someone’s Hair (bellasugar.com)
• Good hair (valleyfontaine.wordpress.com)

Highlights of the racist Arab, Islamic fascist, butcher and brutal dictator: Muammar Gadhafi:

• 1) Planting the seeds in the 1970s for the recent genocide in the Sudan. Involved in the bloody violence there, early on.* His (pan-Arabism) ‘racist,’ ‘fascist’ influence on Al-Bashir and co., who brought the genocide upon non-Muslims first (pan-Islamism), then on non-Arabs in Sudan.* * In the 1980s, waving the banner of the “Arab Gathering” (Al tajammu al-arabi) – a “militantly racist and pan-Arabist
  organization.”* Evoking 1930s fascistic Arab supremacy,* and Arab superiority.* * He’s also known to be the biggest importer of black children slaves from the slave markets of Khartoum, Sudan.* The Arab Republic is a known source for Sudanese slaves, mostly women and children, who have been captured in the course of that country’s civil war.*
• 2) Allied with the butcher of Uganda, culminating into strong fanatic ‘Islamic’ ties (Gadhafi himself a fanatical Muslim.* * Indeed, at the opening of ‘Idi Amin’s Dream Mosque, named after Qaddafi, the crowds chanted “long live Gaddafi”)*. Influencing anti-Jewish bigotry on the Ugandan leader.*
• 3) Epitomizing his dictatorship and character, the 17 April 1984 shooting at 11 people and killing British policewoman Yvonne Fletcher amid a protest against his brutal regime,* which he “apologized” for, at the end.*
• 4) Terrorism, the 1986 bombing of the La Belle Cafe in Berlin, Germany, the 1988 massacre – bombing of Pan-Am 103 over Lockerbie, Scotland (270 killed), which he personally ordered to,* and the 1989 downing of a French aircraft UTA Flight 772 (170 killed).* * * *
  In an October 4, 2003 speech, as he spoke of Libya’s work for the pan-Arab cause, accused the Arab countries of ingratitude, he said that women should be trained to carry out suicide operations in Baghdad and in Gaza.*
  
  In 2001, Gaddafi sent thugs to help (anti-white racist* * and persecutor of Anglican Christians* *) Mugabe fight election battle, the Libyan dictator urged Zimbabwe’s Asian Muslims to wage a jihad against Zimbabwe’s small white population.*
  
  In February 2010, he urged ‘holy war’ [jihad] against Switzerland.*



• 5) Despicable alliance with L. Farrakhan.
  In February 1985, Qaddafi called on Black servicemen in the US Army to leave the military, create their own army, and fight “your racist oppressors.” Three months later, infamous anti-white racist *: L. Farrakhan of the “Nation of Islam” (he, his Nation of Islam organization have been described as fascist.* * * *) received $5 Billion dollars interest-free loan from Libya.* Farrakhan-Gadhafi alliance grew.* * In fact, it is common knowledge that the Nation of Islam receives considerable financial assistance from Sudan and Libya.*
  
  His relationship with the Libyan tyrant was described as if he were saying: oppressing Third World people is OK with me unless the oppressors happen to be white, like South Africa’s former rulers.* Farrakhan was the only known leader to have been supporting dictator Qaddafi (calling him a “friend,” after all, and that if he’s tried for crimes against humanity, so should be G. W. Bush…) at a time when everyone shunned him, as he was murdering his people for protesting against his oppressive rule in Feb. 2011.* The Islamic anti-Semite, in the same breath -naturally- has also managed somehow to blame the Jews, embedding his infamous distortion of history, as he often tries to rewrite history and minimizing the main force in slavery – Arab Muslim.* * *
  The typical hypocrite – hater Farrakhan -rather- supports Sudan’s Arab-Islamic slavery, the real slavery in our times.*
• 6) In 1987 Qaddafi was accused by Chad’s President H. Habre of “bringing a truly racist crusade against Chad and Africa.”*



• 7) In 1998, the UN spoke out against Libya’s Racial Discrimination.* In 2000 there was a serious upsurge in anti-African racist violent attacks in the Libyan Arab Republic. Thousands have fled.* * Still, today, Millions of blacks are treated with harsh racial discrimination (Arab Apartheid). They are referred to as “animals” and as “slaves.”* * *



• 8) Showing his true racist* colors against both: blacks, and “white Christians,” he was “worried” of “Black Europe” and urged EU cash to stop African migrants. He said: “We don’t know what will happen, what will be the reaction of the white and Christian Europeans faced with this influx of starving and ignorant Africans…We don’t know if Europe will remain an advanced and united continent or if it will be destroyed, as happened with the barbarian invasions.”*



• 9) The hypocritical [Qaddafi regime's] chairing of the infamous anti-Israel bigoted so-called “anti-racism” conference, in Durban (2), 2010.*
• 10) The massacres on thousands of his own people (using mass violence, arms and jet fighters on masses of civilian protesters). He’s accused of genocide (2011).* * *

Highlights of the racist Arab, Islamic fascist, butcher and brutal dictator: Muammar Gadhafi:

• 1) Planting the seeds in the 1970s for the recent genocide in the Sudan. Involved in the bloody violence there, early on.* His (pan-Arabism) ‘racist,’ ‘fascist’ influence on Al-Bashir and co., who brought the genocide upon non-Muslims first (pan-Islamism), then on non-Arabs in Sudan.* * In the 1980s, waving the banner of the “Arab Gathering” (Al tajammu al-arabi) – a “militantly racist and pan-Arabist
  organization.”* Evoking 1930s fascistic Arab supremacy,* and Arab superiority.* * He’s also known to be the biggest importer of black children slaves from the slave markets of Khartoum, Sudan.* The Arab Republic is a known source for Sudanese slaves, mostly women and children, who have been captured in the course of that country’s civil war.*
• 2) Allied with the butcher of Uganda, culminating into strong fanatic ‘Islamic’ ties (Gadhafi himself a fanatical Muslim.* * Indeed, at the opening of ‘Idi Amin’s Dream Mosque, named after Qaddafi, the crowds chanted “long live Gaddafi”)*. Influencing anti-Jewish bigotry on the Ugandan leader.*
• 3) Epitomizing his dictatorship and character, the 17 April 1984 shooting at 11 people and killing British policewoman Yvonne Fletcher amid a protest against his brutal regime,* which he “apologized” for, at the end.*
• 4) Terrorism, the 1986 bombing of the La Belle Cafe in Berlin, Germany, the 1988 massacre – bombing of Pan-Am 103 over Lockerbie, Scotland (270 killed), which he personally ordered to,* and the 1989 downing of a French aircraft UTA Flight 772 (170 killed).* * * *
  In an October 4, 2003 speech, as he spoke of Libya’s work for the pan-Arab cause, accused the Arab countries of ingratitude, he said that women should be trained to carry out suicide operations in Baghdad and in Gaza.*
  
  In 2001, Gaddafi sent thugs to help (anti-white racist* * and persecutor of Anglican Christians* *) Mugabe fight election battle, the Libyan dictator urged Zimbabwe’s Asian Muslims to wage a jihad against Zimbabwe’s small white population.*
  
  In February 2010, he urged ‘holy war’ [jihad] against Switzerland.*



• 5) Despicable alliance with L. Farrakhan.
  In February 1985, Qaddafi called on Black servicemen in the US Army to leave the military, create their own army, and fight “your racist oppressors.” Three months later, infamous anti-white racist *: L. Farrakhan of the “Nation of Islam” (he, his Nation of Islam organization have been described as fascist.* * * *) received $5 Billion dollars interest-free loan from Libya.* Farrakhan-Gadhafi alliance grew.* * In fact, it is common knowledge that the Nation of Islam receives considerable financial assistance from Sudan and Libya.*
  
  His relationship with the Libyan tyrant was described as if he were saying: oppressing Third World people is OK with me unless the oppressors happen to be white, like South Africa’s former rulers.* Farrakhan was the only known leader to have been supporting dictator Qaddafi (calling him a “friend,” after all, and that if he’s tried for crimes against humanity, so should be G. W. Bush…) at a time when everyone shunned him, as he was murdering his people for protesting against his oppressive rule in Feb. 2011.* The Islamic anti-Semite, in the same breath -naturally- has also managed somehow to blame the Jews, embedding his infamous distortion of history, as he often tries to rewrite history and minimizing the main force in slavery – Arab Muslim.* * *
  The typical hypocrite – hater Farrakhan -rather- supports Sudan’s Arab-Islamic slavery, the real slavery in our times.*
• 6) In 1987 Qaddafi was accused by Chad’s President H. Habre of “bringing a truly racist crusade against Chad and Africa.”*



• 7) In 1998, the UN spoke out against Libya’s Racial Discrimination.* In 2000 there was a serious upsurge in anti-African racist violent attacks in the Libyan Arab Republic. Thousands have fled.* * Still, today, Millions of blacks are treated with harsh racial discrimination (Arab Apartheid). They are referred to as “animals” and as “slaves.”* * *



• 8) Showing his true racist* colors against both: blacks, and “white Christians,” he was “worried” of “Black Europe” and urged EU cash to stop African migrants. He said: “We don’t know what will happen, what will be the reaction of the white and Christian Europeans faced with this influx of starving and ignorant Africans…We don’t know if Europe will remain an advanced and united continent or if it will be destroyed, as happened with the barbarian invasions.”*



• 9) The hypocritical [Qaddafi regime's] chairing of the infamous anti-Israel bigoted so-called “anti-racism” conference, in Durban (2), 2010.*
• 10) The massacres on thousands of his own people (using mass violence, arms and jet fighters on masses of civilian protesters). He’s accused of genocide (2011).* * *

With all this talk of divisions between Africa and the Arab World, it may be useful to take a glance at ongoing attempts to bridge those perceived gaps. Boima traveled to the Gulf recently and wrote this post.

By Boima Tucker
On a visit to the U.A.E. (this past January) I was able to catch an inspirational exhibit of photos called Africa Uploaded, as well as the second installation of the four part series ‘As it is!’ hosted at Dubai’s Mojo Gallery.  The series of art exhibits and workshops curated by Annabelle Nwankwo-Mu’azu, focuses on the works of 21 contemporary artists from Africa and its Diaspora.

With a world class series of art and culture events such as Art Dubai, and the Dubai Film Festival, Dubai is staking its claim as important emerging center for the international creative community. By hosting ‘As it is!’ The Mojo Gallery is making a push to add African voices into the mix. The current exhibit, Statement’s of Intent: A Generation Provoked, looks at how today’s generation of African artists deal with issues of identity, migration, displacement, and marginalization in today’s version of a globally interconnected world. Great stuff! The main event which takes place in March will coincide with Art Dubai.

To be honest, Dubai wasn’t the first place I thought would be an important center for African artistic expression. But after spending some time there, I can see the importance of recognizing and emphasizing the voices of the African diaspora on the Arabian peninsula. Wole Soyinka, the patron of ‘As it is!’, puts this idea into historical perspective and challenges the impulse to connect Africa with former colonial powers in Europe. According to him, Leopold Sedar Senghor was one of the few leaders who recognized a need to redirect those ties:

He was the earliest to recognize and articulate the need for a black African linkage to that cultural repository that he named Arabite, and he matched his words by deeds in creating opportunities, as head of state, for the mutual cultural interrogation between both sides through expositions and Festivals.

This idea reminds me of the Arabic calligrapher that I met in Pikine, Senegal, whose work has been at Islamic art institutes around the world. The religious dimension alone should be enough to forge a strong connection between Arabs and sub-Saharan Africans, but as Professor Soyinka recognizes there is still work to be done:

Despite a historic foothold in the African continent, the Arab world still exists in as profound ignorance of the African world, its history and creative vitality, as the African world also does of the Arab.

And what better time than now for “black Africa” and Arab countries to forge a relationship of solidarity? When it was clear that Tunisia was headed for a revolution, still disillusioned by the situation in the Ivory Coast, I became hopeful at the possibility for similar waves to spread across the continent. I heard many journalists predict as to where the revolutionary spirit would and wouldn’t spread in the Arab world, but rarely in those early stages did I hear mention of the rest of Africa. The language that we use to suggest that Tunisia, Egypt, Libya, and the rest of the Maghreb are not a part of Africa points to a very real and predominant psychological separation between the lands divided by the Sahara.

Since I’m always interested in the state of affairs of the Diaspora, I was on the lookout for signs of the experience of Africans on the Arabian Peninsula during my trip. In Dubai, there is a substantial and visible population of both Arab and non-Arab, Muslim and non-Muslim Africans from all over the continent. South Africans, Kenyans, Nigerians, Ethiopians, Egyptians and Sudanese seem like the largest contingents. And while the existence of these communities could work to bridge any divide over time, I’d guess that right now at least, the majority of these folks aren’t trying to put down roots.

The relationship between Africa and the Arabian peninsula isn’t new, and recent arrivals, from around the African Diaspora are just adding on another layer to a long history. Ever since seeing the Saudi Football team in some World Cup, I’ve been intrigued by Arabs of African descent, but until recently their history was unclear to me. Historic pictures around Dubai, of pearl divers and fisherman, depict groups of men who have clear African roots. Former Arab empires stretched across the Indian Ocean, with places like Oman and Yemen at the crossroads between Africa, South Asia, and the Middle East. The Arab world enslaved and transported Africans long before Europeans, with trade routes passing through Timbuktu, reaching as far as the West African coast in Sierra Leone, and the South Eastern Coast in Mozambique. Communities of mixed African-Arab lineage formed from Basra to Mombasa, retaining cultural elements from both worlds.

There is plenty to be proud of in this historic connection. In the history of Islam, “black Africans” take a central role. Bilal, the first slave to convert to Islam, was a black man. The Christian Abyssinian king, who protected Malik and the other early followers of The Prophet from persecution in Mecca, was just across the Red Sea in a kingdom that encompasses modern day Sudan, Eritrea, and Ethiopia. But this is not the Black Atlantic. While I saw plenty of Afro-Arabs, I had trouble identifying, in public at least, any sense of the pan-African identity or connection with a diaspora that so characterizes that other ocean. The unifying feature amongst these communities remains religion, language, and a firmly Arab oriented identity. From my Atlantic perspective, I’m bewildered that the connection and shared lineage between Africa and the Arabian peninsula isn’t acknowledged or even openly celebrated.

I expected, perhaps naively, that there would be a more enlightened view towards sub-Saharan Africa from the Arab world. Beyond proximity and a shared history, I thought that a solidarity would form amongst two groups who are both formerly colonized, currently living under despotic regimes, and misrepresented by the West. But, in the U.A.E. African culture still inhabits a marginal place. I talked with Shannon, one of the gallery’s managers and an African-American ex-pat, for a long time about the similarities and differences between the U.S. and the U.A.E. in the struggle to fight negative perceptions of non-Muslim black people and Africans in general. She seemed to agree that the same negative depictions of Africa exist, and any attempts to represent African culture, such as in Dubailand’s “Global Village,” generally dwells in lowest common denominator stereotypes.

The ‘As it is!’ exhibition is a necessary step in the right direction to fight those stereotypes. The U.A.E. is a place of economic opportunity, and with its diverse mix of inhabitants it has endless potential for cultural mixing and exchange. Art exhibitions and cultural events that address the diversity of its international population are necessary to make it attractive as a welcoming place, to not only make money, but to settle. At the same time, the democratic spirit that is sweeping over the region has me optimistic that the pluralism of the Arab world will emerge as the voices of the many minority communities will gain a foothold. Perhaps the voice of the Afro-Arab community will be one of those. I believe that an acceptance of diversity strengthens our feelings of a solidarity in which we start to see that in the fight for representation and self-determination, one group’s struggle is the struggle of us all.

Afro-Asiatic Arabs of Africa..

Afro-Arab (sometimes referred to as African Arab) refers to people who possess both African and/or Arab ancestry. In addition, it may refer to Arabs who are not descended from recent African ancestry, but who live on the African continent.

There are large communities of Afro-Arabs in East Africa, North -Africa and Nile Valley Regions

West-Asia’s Middle east, and  through recent migrations, Western Europe.

The phrase “Afro-Arab“ may also refer to African Union efforts to improve co-operation between Africa and countries of the Arab world.

The Arabs of the Middle East have very old connections to the African continent, and in addition more than half the Arab world now exists in Africa (in terms of area, and possibly population too), i.e. from

Egypt and Sudan in the east to Mauritania in the west, although much of the North African population are Berbers (a separate, native ethnic group speaking an Afro-Asiatic language) or Arabized Berbers.

The Islamic world covers even more area, ie. /Niger Sahara and Nigeria in the west and many other West African nations too.

So this intermingling of peoples from the African continent, along with the spread of Islam, has resulted in Large Populations of African Arab peoples covering a vast area of Africa and Asia.

Present-day Sudan is home to millions of Arabs, with 40% of the population identifying themselves,

Under the ethnic group of ‘Arabs’ Even though the option of ‘Afro-Arabs’ is also available…

.

Afro-Arabs within West Asia’s Middle East itself are for the most part descendants of

Black African slaves who were brought there during the Arab slave trade.

Saudi Arabia, Oman, UAE, Kuwait, Bahrain and Qatar as well East Africa hosts a significant Afro-Arab population

Along the Swahili Coast, such as in Zanzibar, Mombasa, Lamu, Malindi, the Comoros, Bagamoyo, and Ujiji.

One of the most famous Afro Arabs of ancient times was the Pre Islamic Hero like figure Antar Ibn Shadded.

Antar was in Laiwa, He was born the son of Shaddād, a well respected member of the Arabian tribe of BanuAbs, and of Zabaibah,

An Ethiopian Female whom Shaddad had Enslaved after a Tribal War.

The tribe neglected Antar at first, and he grew up in servitude.

Although it was fairly obvious that Shaddad was his father, his

Ethiopian Dark Skin made it easier to classify him among the African-Asiatic slaves.

Antara claimed attention and respect for himself by his remarkable personal qualities and courage in battle, excelling as an accomplished poet and a mighty warrior.

(Antarah ibn Shaddad)

The Zanj Rebellions took place near the city of Basra, located in southern Iraq over a period of fifteen years (869-883 AD). They grew to involve over 500,000 slaves who were imported from across the Muslim empire and claimed over “tens of thousands of lives in lower Iraq” .

The major revolt is said to have been led by Ali ibn Muhammad,

Who claimed to be a descendent of Caliph Ali ibn Abu Talib.

Not all part takers in the Zanj revolt where of Black African descent,

Many where Slaves of Indian, Iranian and of Slavic ancestry.

The majority that where forced to work in the Iraqi salt marshes where however of Zanj (East African Bantu) Ancestry

Because the East European Slavs would simply die in the humid heat of the salt marshes.

It is believed that many of today’s Basra area “Afro Arabs” are Descending from one of these Zanj Groups though many May have settled that area under different circumstances via the Arab-African.

In Medieval History, Ifriqiya or Ifriqiyah (Arabic: إفريقية‎) was the area comprising the coastal regions of what are today western Libya, Tunisia, and Eastern Algeria.

This area included what had been the Roman province of Africa, whose name it inherited…

Ifriqiya was bounded on the south by the semi-arid areas and salt marshes called el-Djerid. At various times, the rulers of this area also conquered Sicily and parts of mainland Italy, and the western boundary was in continual flux but usually went as far as Bejaia.

Its Capital was Qayrawan (Kairouan) in Central Tunisia.

Arabic Thought and its Place in History, De Lacy O’Leary, London: Kegan, Paul [1922], p. 227-8 says: “Gradually the Arabs spread all along North Ifriqiya*/Africa and down to the desert edge, their tribes as a rule occupying the lower ground, whilst the older population had its chief centres in the mountainous districts.

During the invasion of 45 (A.H.) the city of Kairouan (Qairouan, Qayrawan) was founded some distance south of Tunis.

The site was badly chosen, and is now marked only by ruins and a scanty village, but for some centuries it served as the capital city of Ifrikiya, which was the name given to the province lying next to Egypt, embracing the modern states of Tripoli, Tunis, and the Eastern part of Algeria up to the meridian of Bougie.”

From their base in Kairouan the Aghlabids Conquered Sicily, beginning in 827 and establishing the Emirate of Sicily, which lasted until it was displaced by the Normans, effecting lasting changes in Sicilian culture.

Nomadic

Arabs

Etymology of the word Arab

ቢልልይ ጋምበላ

Sources

• Ibn Khaldun, Histoire des Berbères et des dynasties musulmanes de l’Afrique; traduite de l’arabe par le baron de Slane; nouv. éd / pub. sous la direction de Paul Casanova, et suivie d’une bibliographie d’Ibn Khaldoun. 4 vols. Paris: P. Geuthner, 1925-34.
• Julien, Charles-André, Histoire de l’Afrique du Nord, des origines à 1830, édition originale Paris: Payot, 1931, réédition Payot, Paris, 1961

The United Nations Declaration on the Rights of Indigenous Peoples was adopted by the United Nations General Assembly during its 62nd session at UN Headquarters in New York City on 13 September 2007.

While as a General Assembly Declaration it is not a legally binding instrument under international law,

according to a UN press release, it does “represent the dynamic development of international legal norms and it reflects the commitment of the UN’s member states to move in certain directions”; the UN describes it as setting “an important standard for the treatment of indigenous peoples that will undoubtedly be a significant tool towards eliminating human rights violations against the planet’s 370 million indigenous people,  and assisting them in combating discrimination and marginalisation.

The Declaration sets out the individual and collective rights of indigenous peoples, as well as their rights to culture, identity, language, employment, health, education and other issues.

It also “emphasizes the rights of indigenous peoples to maintain and strengthen their own institutions, cultures and traditions, and to pursue their development in keeping with their own needs and aspirations”.

It “prohibits discrimination against indigenous peoples”, and it “promotes their full and effective participation in all matters that concern them and their right to remain distinct and to pursue their own visions of economic and social development”

The Declaration was over 22 years in the making. The idea originated in 1982 when the UN Economic and Social Council (ECOSOC) set up its Working Group on Indigenous Populations (WGIP), established as a result of a study by Special Rapporteur José R. Martínez Cobo on the problem of discrimination faced by indigenous peoples.

Tasked with developing human rights standards that would protect indigenous peoples, in 1985 the Working Group began working on drafting the Declaration on the Rights of Indigenous Peoples. The draft was finished in 1993 and was submitted to the Sub-Commission on the Prevention of Discrimination and Protection of Minorities, which gave its approval the following year.

The Draft Declaration was then referred to the Commission on Human Rights, which established another Working Group to examine its terms. Over the following years this Working Group met on 11 occasions to examine and fine-tune the Draft Declaration and its provisions.

Progress was slow because of certain states’ concerns regarding some key provisions of the Declaration, such as

indigenous peoples’ right to self-determination and the control over natural resources existing on indigenous peoples’ traditional lands.

The final version of the Declaration was adopted on 29 June 2006 by the 47-member Human Rights Council (the successor body to the Commission on Human Rights), with 30 member states in favour, two against, 12 abstentions, and three absentees.

The Declaration was then referred to the General Assembly,

which voted on the adoption of the proposal on 13 September 2007 during its 61st regular session.

The vote was 143 countries in favour,  4 against, and 11 abstaining.

The four member states that voted against were:

Australia, Canada, New Zealand and the “United States”, each of which have

significant “indigenous populations”.

The abstaining countries were:

Azerbaijan, Bangladesh, Bhutan, Burundi, Colombia, Georgia, Kenya, Nigeria, Russian Federation, Samoa and Ukraine;

another 34 member states were absent from the vote.

The U.S. mission also issued a floor document, “Observations of the United States with respect to

the Declaration on the Rights of Indigenous Peoples”, setting out its objections to the Declaration. Most of these are based on the same points as the other three countries’ rejections but, in addition,

the United States drew attention to the Declaration’s failure to provide a clear definition of exactly whom

the term “indigenous peoples” is intended to cover.

ቢልልይ  ጋምበላ

Cultures in Crisis: Impact of Forced Relocation on Sustainability of Culture…

By: Dr. Georgianna Short

All cultures experience catastrophic events at some point in their history. Some cultures are able to survive these challenges,

ensuring traditional practice for future generations. Other cultures, overwhelmed by events, survive by adapting traditional

routine to immediate circumstance. Over time adaptations, once considered temporary, can override traditions and customs associated with daily life.

Sustainability of customs/traditions of daily life depend upon generational ability to safeguard tangible and intangible heritage.

Tangible heritage is “a descriptor [for] any and all human-constructed or human mediated objects…” - the material goods of culture (Bolin & Blandy, 2003, p. 249).

Intangible cultural heritage consists of “practices, presentations, expressions,…

Knowledge and skills that communities [and]…groups recognize as part of their cultural heritage” (UNESCO, 2005).

Catastrophic events place both tangible and intangible heritage at risk.

Post-crisis examination of tangible and intangible cultural indicators can provide insight into what is considered valuable by present

Members of a Cultural group, whether/how valuable possessions reflect traditional values, and to what degree ancestral heritage will be

Sustained for Future Generations.

This paper explores traditions and customs of three geographically  distinct cultures threatened by catastrophic water events and

Forced relocation during the last half-century; identifies how each event threatened cultural heritage of the effected group; and traces

consequences of aftermath conditions on group’s ability to sustain/maintain its cultural roots. Cultures examined include

the Nubian people evicted from their homeland during the Nubian Aswan Dam crisis (1965-1971),

Chinese peasant population uprooted by the Three Gorges Dam Project (1994-2009),

and plight of displaced poor in New Orleans during Hurricane Katrina (2005).

Dr. Short is interested in studying factors affecting sustainability of tangible and intangible heritage of disenfranchised minority groups.

Dr. Short spent 20 years studying cultural sustainability of Guatemalan Highland peoples and subsequently became involved with UNESCO’s World Heritage sites in Egypt, Africa and China.

Dr. Short’s uses catastrophic events of recent history as a lens through which to view ways disenfranchised groups sustain cultural capitol in contemporary times.

bloomberg.com/apps/news?pid=20601109…

ቢልልይ ጋምበላ