By Hooman Majd, Politico, January 17, 2012

Top five, 10 or 100 lists are standard at the end of the year. Though the Iranian year doesn’t end for roughly two months, given the escalating tensions between Washington and Tehran, with threats and counter threats over the Strait of Hormuz — to say nothing of most GOP presidential candidates’ views on what to do about Iran — it might be useful to compile one on the growing Iran crisis, early 2012 here and late 1390 there:

1) More severe sanctions will eventually cause the regime to blink.

Um, no. Thirty-plus years of sanctions have had no effect on Tehran. None. The regime can’t blink — even if it wanted to. Not after it has spent energy, money and every tool it has convincing its people that the nuclear program is a matter of national pride, that the West wants to prevent Iranians from enjoying the fruits of technological advancement and that their suffering under the sanctions is for the country’s greater good.

The regime’s credibility has already suffered because of the opposition protests in 2009 and 2010. So what would it have left if it caved to foreign demands that even the opposition describes as unreasonable?

2) Increasing sanctions will cause the Iranian people to hate the regime even more, leading to an uprising against the ayatollahs.

No. The Iranian people may blame their government for economic mismanagement, as well as human-rights abuses — but most won’t blame it for U.S. actions. Similarly, Iranians may blame President Mahmoud Ahmadinejad for exacerbating domestic problems or creating problems with the West because of his rhetoric. But they don’t blame him for, say, sanctions that prevent Tehran from buying parts for its aging airplanes, which fall out of the sky with alarming frequency.

Think about it: When a nation is attacked, or under severe external pressure, it usually blames the external enemies, not its own leaders. If you factor in the assassinations of scientists on the streets of Tehran and mysterious factory explosions, sanctions and threats may make life miserable for Iranians but are unlikely to cause them to overthrow their rulers. (more…)

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مبلغ 1000جنيه ندعي لك قبل أذان المغرب.

‏1500 جنيه ندعي لك قبل المغرب مع بكاء.

‏2000 جنيه ندعي لك آخر الليل وقبل الفجر مع بكاء ايضا وخشوع

ولا يفوتك العرض الخاص فقط 4000 جنيه الباقة الكاملة طيلة شهر رمضان

مع تحيات شركه دعاء الكروان!

إدارة الحاج سليمان الدمنهوري

تقاطع شارع جامعة الدول العربية

الدور الثاني

مكتب دعاء الكروان

With this post I start a new theme for Tabsir: my photographs taken in Yemen since my initial fieldwork in 1978 in the springfed irrigated valley of al-Ahjur. As Yemen is currently embroiled in political turmoil, it is easy to lose sight of the marvelous scenery and cultural heritage of this land. It is said that a picture is worth a thousand words, but for most of these pictures few words are needed.

There is a beautiful recording on Youtube of an azan given at an interfaith gathering at a cathedral by Algerian Ben Youcef

The Salafis, Politics and the Revolution in Yemen

Monday, January 23rd; 12:30pm-2pm
208 Knox Hall ~ 606 West 122nd Street, New York, NY

A lecture by Laurent Bonnefoy
Moderated by Brinkley Messick

Since the early 1980s, Salafism in Yemen has developed as a mostly apolitical movement. Yet, the revolutionary process that emerged in 2011 is changing much of its face in the country and fostering deep recompositions in the Islamist field. This lecture will analyze these changes and concentrate on showing why this political movement matters beyond issues of counter-terrorism.

Laurent Bonnefoy (PhD), born in 1980, is a researcher in political science at the Institut Français du Proche-Orient (IFPO) based in Palestine. Building on four years spent in Yemen, his research focuses primarily on contemporary religious identities in the Arabian Peninsula. He is the author of Salafism in Yemen. Transnationalism and Religious Identity (Columbia University Press, 2012).

Co-sponsored by the Middle East Institute and the Alliance Program.

Whatever you think about “religion,” you must admit that “religion” is not something that can be avoided. There are countries where a person has little choice but to accept the dominant religion imposed and there are places where one can shop for religion more easily than clothes. As an anthropologist I accept the fact not only that we have evolved (even if Darwin did not start a religion) and that all members of Homo sapiens that have been encountered and studied have something that deserves to be called “religion,” even if only in the minimalist sense of Victorian Quaker Edward Tylor that religion is at bottom a belief in spirits. There are many religions out there and several important scholarly organizations devoted to the study of religion in one way or another, but add a new one to the mix.

Anthropologist Gabriele Marranci, founder of the journal Contemporary Islam, has formed the Worldwide Association for the Study of Religion (WASR perhaps for those who like acronyms)

This group is open to scholars studying religion or with an interest in religion and aims to develop a worldwide association accessible to any scholar or student wherever they might live. This is a working group to develop ideas and the structure for this new association, which aims also to remove the gap between scholars working in developing countries and those in the West. This group is open to scholars studying religion or with an interest in religion and aims to develop a worldwide association accessible to any scholar or student wherever they might live. As scholars the goal of the association to study religion in all its forms and not to lobby for any particular religion or even for the absence of religion. This is a working group to develop ideas and the structure for this new association, which aims also to remove the gap between scholars working in developing countries and those in the West.

As Marranci notes, his effort is not to replace organizations like the American Academy of Religion, but to expand the network of scholars who study religion worldwide. With the Internet and Skype, scholars are no longer captive to meeting colleagues at professional meetings, important as these remain. Feel free to join today and tell your friends.

Currently WASR is only on Facebook; you can request joining (which is free) by clicking here.

The Cambridge Digital Library now has online access to some of their Islamic manuscripts. Details below, as described on the website:

Cambridge University Library’s collection of Islamic manuscripts dates from the origins of Arabic scholarship in Cambridge in the 1630s when the University founded a Professorship in Arabic and William Bedwell donated a Qur’an to the Library. Since that time the collection has grown in size and diversity to over 5,000 works, including the collections of Thomas Erpenius, J.L.Burckhardt, E.H.Palmer and E.G. Browne. These manuscripts shed light on many aspects of the Islamic world, its beliefs and learning.

The collection was further enriched over the centuries through the activities of scholarly collectors and skilled librarians, adding more depth to the already impressive range of manuscripts. Yet this extraordinary collection has remained relatively unknown outside Cambridge. Now we hope to draw better attention to its treasures through cataloguing and digitisation. We have collaborated with the Bodleian at Oxford and other research libraries to provide an online catalogue of the collection. We will be offering a selection of digitised manuscripts through the Foundations project and will seek funding for further digitisation. (more…)

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For those interested int he history and culture of Syria, there is an online archive available at http://www.syrianhistory.com/ The site has links to old photographs, film footage, music excerpts and more.

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Cartoon source: http://www.trafficgenerationcafe.com/blog-website-faceoff/

Bassam Gergi and Mazen Zoabi unroll their guide to the Arabic blogosphere

Open Democracy, 12/30/11

Jadaliyya aims to shape the debate in the west by providing a window into regional scholarship and knowledge. Where others see data points, they see “living communities and dynamic societies.” The site currently publishes posts in both Arabic and English.

Mamfakinch is run by a group of young Moroccan activists who founded the #Feb20 movement calling for broad political, economic and social change. It aims to highlight information often ignored or distorted by official media sources. The site currently publishes posts in French, Arabic and English.

Nawaat, which means ‘the core’, was created to provide a platform for Tunisian bloggers and cyber-activists. It played a critical role in the Tunisian uprising and recognises that the “conquest of freedom is a battle to be fought every day. It currently publishes posts both in French and Arabic. (more…)

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