Nèdeem Elmahjoub's blog

Banning books in Texas, US

ما هو الشِّعرُ حين يصبح فأراً            كِسرةُ الخبزِ هَمُّهُ والغِذاءُ وإذا أصبح المفكرُ بوقاً                يستوي الفكرُ عندها والحِذاءُ من أحلى ما كتب نزار قباني

As Irène Félix, Chairwoman of the Metropolitan District, Bourges Plus, explains, “After a period of reconstruction at the end of the nineties, hirings in the Defence sector have risen sharply over the past five years due to orders from the French army and other countries.” The accusations of complicity in war crimes aimed at our national champion do not seem to worry this official, elected on a list “miscellaneous left.” The defence industries are perfectly familiar with the limits of their activity,“she answered us.” The local authority supports the local industrial fabric but does not interfere with diplomatic issues which are managed by the Government." Complicity in war crimes indeed. “Made in France” war in Yemen Related Yemen in purgatory The Road to War

He is now the state

Connecting women’s struggle in Iran to women’s struggle in the US

Contrary to Western corporate media reports, the protests in Iran are not simply about the “morality police”—they represent a rejection of the structural social, political, and juridical relations that systematically reproduce capitalist patriarchy combined with Islamist codes. Hijab has nothing to do with “women’s culture” in the Middle East, as some postcolonial thinkers imply. In the context of the Islamic Republic, Hijab is a method of class domination, an integral part of capitalist patriarchy, and must be criticized without compromise. Corporate media in the West (for example, the BBC Persian and Iran International) as well as celebrity activists like Masih Alinejad (who work with the most conservative forces in the United States, those in favor of prohibiting abortion and “regime change” via military intervention) are doing their best to promote the reactionary trends within the movement, reducing the whole problem to the question of “human rights.”  They mispresent the social r

“Palestine is desolate and unlovely. And why should it be otherwise? Can the curse of the Deity beautify a land? Palestine is no more of this workday world. It is sacred to poetry and tradition - it is dreamland.” With these words Mark Twain closed his pilgrimage to Palestine, and in them can be seen the complex attitude of nineteenth-century Americans toward the Orient. For many nineteenth-century Americans, Palestine was a dreamland, a region of the world to be visited through the Bible and travel literature. The intense spiritual connection felt between Americans and the Holy Land, the idea of Palestine, would lead them to the region first as missionaries and then as tourists. Yet, to Americans, such as Twain, coming to Palestine from the western American frontier, Palestine did not compare in beauty, size, or material progress to their homeland. This comparison reflects the influence of materialism on the new wave of middle-class American travelers of which Twain was a member. The