Podcasts about arabization

Let's learn everything you need to know about two of Amazon's fastest-growing marketplaces UAE & Saudi Arabia, plus a bonus story of somebody who learned from Project X strategies and now has a thriving 6-figure business. ► Instagram: instagram.com/serioussellerspodcast ► Free Amazon Seller Chrome Extension: https://h10.me/extension ► Sign Up For Helium 10: https://h10.me/signup  (Use SSP10 To Save 10% For Life) ► Learn How To Sell on Amazon: https://h10.me/ft ► Watch The Podcasts On YouTube: youtube.com/@Helium10/videos Unlock the secrets to thriving in the blossoming Amazon UAE and Amazon Saudi Arabia marketplaces, where a remarkable 12% e-commerce growth awaits eager sellers. Journey with Bradley and Krystel Abi Assi of Amazon Seller Society to the bustling city of Dubai, as we uncover how international brands are leveraging early market entry to build a strategic edge. Supported by the WorldEF Conference and Dubai Commerce City, we discuss how Dubai is cementing its status as a global hub for innovation and e-commerce, providing unparalleled opportunities for global sellers looking to make their mark. Gain insights into the essential steps for international sellers aiming to conquer Amazon's Middle Eastern markets. With minimal barriers to entry, you can seamlessly utilize existing business structures without requiring a local presence, while understanding the nuances of VAT registration. As Saudi Arabia's platform evolves with Arabic language enhancements, the potential for sellers is rapidly expanding, offering fertile ground for those ready to adapt and seize the moment in these vibrant regions. Join us as we introduce our next guest Abdallah Hesham, an inspiring Amazon seller from Egypt, who shares his compelling journey from failed products to discovering success in car accessories. Abdallah's story illustrates the power of adaptation and innovative research methods inspired by watching Helium 10's Project X Amazon Product Case Study series on YouTube, such as Pinterest and ChatGPT, in finding profitable niches. We emphasize the critical role of precise keyword selection in representing products effectively on Amazon, with stories and strategies that underscore the transformative potential of this approach for ambitious sellers worldwide. In episode 629 of the Serious Sellers Podcast, Bradley, Krystel, and Abdallah discuss: 00:00 - Amazon UAE and Saudi Arabia Insights 03:07 - Emerging E-Commerce Market in 2025 05:31 - Selling on Amazon Middle East 10:12 - Arabization of Amazon Platform 15:53 - Amazon Sellers in UAE 19:40 - Success in Amazon Business Strategies 22:23 - Discovering Hidden Product Opportunities 27:34 - Amazon Sales Strategy With Niche Product 30:22 - Amazon FBA Content Strategy Discussion 30:27 - Effective Keyword Selection for Amazon

In this episode, we dive into the world of localization in the Middle East with Dareen Mukhaimer, Managing Director for e-Arabization. Drawing on her extensive experience, Dareen sheds light on the complexities of translating for Arabic audiences, emphasizing the significance of regional dialects and cultural nuances over relying solely on Modern Standard Arabic. She also shares insights into meeting diverse linguistic demands, from Chinese to Russian and European languages.Dareen offers a fresh perspective on interpretation services, highlighting the critical need to align interpreters' dialects with their target audiences for effective communication. Beyond her professional expertise, Dareen challenges common misconceptions about the Middle East. She paints a vivid picture of the region's diversity and modernity, addressing stereotypes about religiosity and culture.This episode is a must-listen for anyone interested in global communication, cultural understanding, and breaking down stereotypes. Tune in for an enlightening conversation that bridges linguistic expertise and cultural exploration.e-Arabizationhttps://www.e-arabization.com/

Salman Rashid is a Travel writer and a Fellow of Royal Geographical Society. Salman Rashid comes on The Pakistan Experience to discuss the Arabization of Pakistan, Pakistan's Identity Crisis, Ranjit Singh, Pakistan before Zia-ul-Haq, Mustansar Hussain Tarrar, Balochistan, Karachi, K2 and Lahore after Partition. The Pakistan Experience is an independently produced podcast looking to tell stories about Pakistan through conversations. Please consider supporting us on Patreon: https://www.patreon.com/thepakistanexperience To support the channel: Jazzcash/Easypaisa - 0325 -2982912 Patreon.com/thepakistanexperience And Please stay in touch: https://twitter.com/ThePakistanExp1 https://www.facebook.com/thepakistanexperience https://instagram.com/thepakistanexpeperience The podcast is hosted by comedian and writer, Shehzad Ghias Shaikh. Shehzad is a Fulbright scholar with a Masters in Theatre from Brooklyn College. He is also one of the foremost Stand-up comedians in Pakistan and frequently writes for numerous publications. Instagram.com/shehzadghiasshaikh Facebook.com/Shehzadghias/ Twitter.com/shehzad89 Chapters 0:00 Arabization of Names 9:30 Pakistan's Identity Crisis and the role of British Colonialism 17:30 Ranjit Singh and old Empires in India 25:30 India and the history of hatred in Pakistan 32:44 Pre Zia Pakistan and Bengal 40:00 Quaid-e-Azam and Liaquat Ali Khan 45:00 Mustansar Hussain Tarrar should not be a travel writer 49:30 British mapping and writing 54:00 Love for Travel Writing and Ranikot 1:05:00 Hillpark and Karachi 1:10:00 Religiosity and fake piety during Zia-ul-Haq's era 1:15:00 Urdu, Persian, Languages and Dialects 1:19:00 Things to see in Balochistan 1:23:30 King Porus, Alexander the Great and Mandi Bahauddin 1:28:40 Hindu contribution to Lahore and Partition 1:38:00 Audience Questions

In the last interview from the Duhok International Film Festival, Mano Khalil discusses his film: Neighbors, a film that explores a Syrian village's Arabization as Assad's Baathist regime begins to assert it's influence in the northern Kurdish region of the country. The story focuses on 6-year-old Sero, as he observes his classes change with a new teacher, and sees his own Jewish neighbors face increased pressure to leave Syria altogether. Khalil discusses the film's reception, with Jewish, Arab and Kurdish audiences, and the importance and delicacy of scriptwriting when discussing themes of Kurdish oppression, anti-Semitism and the legacy of Ba'athism in the Middle East. Frame Films: https://www.framefilm.ch/en/ Trailer for Neighbors: https://www.youtube.com/watch?v=mSzkntElVEY&ab_channel=FrameFilm  See omnystudio.com/listener for privacy information.

In this episode we discuss MENA with a special guest, Sultan Skinny, that specializes in the field of international development, globalization and the Middle East. We discuss fundamental political concepts of MENA, Arabization, Islamism and more. Sultan Skinny is a podcaster that aims to vanquish all the false idols and fake news that plague our discourse around the nature of the lands we call the ‘Middle East'. Through discourse, Sultan Skinny reforms the perception of the history, culture and politics of the Middle East by demonstrating the significance of sacred land on our past, present and future. Share this podcast! You can check out the SULTAN SKINNY podcast channel at: https://youtube.com/channel/UCo4nRmmABjRmnAOFLfVGMwg •Stay tuned for moor: www.moorsearch.org TWITTER: @MOORSERP IG: @MUURZ.Z

One of the top Jewish podcasts in the U.S., American Jewish Committee's (AJC) The Forgotten Exodus, is the first-ever narrative podcast to focus exclusively on Mizrahi and Sephardic Jews. In this week's episode, we feature Jews from Egypt.   In the first half of the 20th century, Egypt went through profound social and political upheavals culminating in the rise of President Gamal Abdel Nasser and his campaign of Arabization, creating an oppressive atmosphere for the country's Jews, and leading almost all to flee or be kicked out of the country. Hear the personal story of award-winning author André Aciman as he recounts the heart-wrenching details of the pervasive antisemitism during his childhood in Alexandria and his family's expulsion in 1965, which he wrote about in his memoir Out of Egypt, and also inspired his novel Call Me by Your Name.  Joining Aciman is Deborah Starr, a professor of Near Eastern and Jewish Studies at Cornell University, who chronicles the history of Egypt's Jewish community that dates back millennia, and the events that led to their erasure from Egypt's collective memory. Aciman's modern-day Jewish exodus story is one that touches on identity, belonging, and nationality: Where is your home when you become a refugee at age 14? Be sure to follow The Forgotten Exodus before the next episode drops on August 22. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Rampi Rampi, Aksaray'in Taslari, Bir Demet Yasemen by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. “Middle Eastern Arabic Oud”: Publisher: Pond5 Publishing Beta (BMI); Composer: Sotirios Bakas (BMI), IPI#797324989 ___ Episode Transcript: ANDRÉ ACIMAN: I've lived in New York for 50 years. Is it my home? Not really. But Egypt was never going to be my home. It had become oppressive to be Jewish. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. I'm your host, Manya Brachear Pashman. Join us as we explore family histories and personal stories of courage, perseverance, and resilience.  This is The Forgotten Exodus. Today's episode: leaving Egypt. Author André Aciman can't stand Passover Seders. They are long and tedious. Everyone gets hungry long before it's time to eat. It's also an unwelcome reminder of when André was 14 and his family was forced to leave Egypt – the only home he had ever known. On their last night there, he recounts his family gathered for one last Seder in his birthplace. ANDRÉ: By the time I was saying goodbye, the country, Egypt, had essentially become sort of Judenrein.  MANYA:  Judenrein is the term of Nazi origin meaning “free of Jews”. Most, if not all of the Jews, had already left. ANDRÉ: By the time we were kicked out, we were kicked out literally from Egypt, my parents had already had a life in Egypt. My mother was born in Egypt, she had been wealthy. My father became wealthy. And of course, they had a way of living life that they knew they were abandoning. They had no idea what was awaiting them. They knew it was going to be different, but they had no sense. I, for one, being younger, I just couldn't wait to leave. Because it had become oppressive to be Jewish. As far as I was concerned, it was goodbye. Thank you very much. I'm going. MANYA: André Aciman is best known as the author whose novel inspired the Oscar-winning film Call Me By Your Name – which is as much a tale of coming to terms with being Jewish and a minority, as it is an exquisite coming of age love story set in a villa on the Italian Riviera.  What readers and moviegoers didn't know is that the Italian villa is just a stand-in. The story's setting– its distant surf, serpentine architecture, and lush gardens where Elio and Oliver's romance blooms and Elio's spiritual awakening unfolds – is an ode to André's lost home, the coastal Egyptian city of Alexandria.  There, three generations of his Sephardic family had rebuilt the lives they left behind elsewhere as the Ottoman Empire crumbled, two world wars unfolded, a Jewish homeland was born, and nationalistic fervor swept across the Arab world and North Africa. There, in Alexandria, his family had enjoyed a cosmopolitan city and vibrant Jewish home. Until they couldn't and had to leave.  ANDRÉ: I would be lying if I said that I didn't project many things lost into my novels. In other words, to be able to re-experience the beach, I created a beach house. And that beach house has become, as you know, quite famous around the world. But it was really a portrait of the beach house that we had lost in Egypt.  And many things like that, I pilfer from my imagined past and dump into my books. And people always tell me, ‘God, you captured Italy so well.' Actually, that was not Italy, I hate to tell you. It was my reimagined or reinvented Egypt transposed into Italy and made to come alive again. MANYA: Before he penned Call Me By Your Name, André wrote his first book, Out of Egypt, a touching memoir about his family's picturesque life in Alexandria, the underlying anxiety that it could always vanish and how, under the nationalization effort led by Egypt's President Gamel Abdel Nassar, it did vanish. The memoir ends with the events surrounding the family's last Passover Seder before they say farewell.   ANDRÉ: This was part of the program of President Nasser, which was to take, particularly Alexandria, and turn it into an Egyptian city, sort of, purified of all European influences. And it worked.  As, by the way, and this is the biggest tragedy that happens to, particularly to Jews, is when a culture decides to expunge its Jews or to remove them in one way or another, it succeeds. It does succeed. You have a sense that it is possible for a culture to remove an entire population. And this is part of the Jewish experience to accept that this happens. MANYA: Egypt did not just expunge its Jewish community. It managed to erase Jews from the nation's collective memory. Only recently have people begun to rediscover the centuries of rich Jewish history in Egypt, including native Egyptian Jews dating back millennia. In addition, Egypt became a destination for Jews expelled from Spain in the 15th Century. And after the Suez Canal opened in 1869, a wave of more Jews came from the Ottoman Empire, Italy, and Greece. And at the end of the 19th Century, Ashkenazi Jews arrived, fleeing from European pogroms. DEBORAH STARR: The Jewish community in Egypt was very diverse. The longest standing community in Egypt would have been Arabic speaking Jews, we would say now Mizrahi Jews. MANYA: That's Deborah Starr, Professor of Modern Arabic and Hebrew Literature and Film at Cornell University. Her studies of cosmopolitan Egypt through a lens of literature and cinema have given her a unique window into how Jews arrived and left Egypt and how that history has been portrayed. She says Jews had a long history in Egypt through the Islamic period and a small population remained in the 19th century. Then a wave of immigration came. DEBORAH: We have an economic boom in Egypt. Jews start coming from around the Ottoman Empire, from around the Mediterranean, emigrating to Egypt from across North Africa. And so, from around 5,000 Jews in the middle of the 19th century, by the middle of the 20th century, at its peak, the Egyptian Jews numbered somewhere between 75 and 80,000. So, it was a significant increase, and you know, much more so than just the birth rate would explain. MANYA: André's family was part of that wave, having endured a series of exiles from Spain, Italy, and Turkey, before reaching Egypt. DEBORAH: Egypt has its independence movement, the 1919 revolution, which is characterized by this discourse of coexistence, that ‘we're all in this together.' There are images of Muslims and Christians marching together.  Jews were also supportive of this movement. There's this real sense of a plurality, of a pluralist society in Egypt, that's really evident in the ways that this movement is characterized. The interwar period is really this very vibrant time in Egyptian culture, but also this time of significant transition in its relationship to the British in the various movements, political movements that emerge in this period, and movements that will have a huge impact on the fate of the Jews of Egypt in the coming decades. MANYA: One of those movements was Zionism, the movement to establish a Jewish state in the biblical homeland of the Jews. In 1917, during the First World War, the British government occupying Egypt at the time, issued a public statement of support for the establishment of a "national home for the Jewish people" in Palestine, still an Ottoman region with a small minority Jewish population. That statement became known as the Balfour Declaration. DEBORAH: There was certainly evidence of a certain excitement about the Balfour Declaration of 1917. A certain amount of general support for the idea that Jews are going to live there, but not a whole lot of movement themselves. But we also have these really interesting examples of people who were on the record as supporting, of seeing themselves as Egyptians, as part of the anti-colonial Egyptian nationalism, who also gave financial support to the Jewish project in Palestine. And so, so there wasn't this sense of—you can't be one or the other. There wasn't this radical split. MANYA: Another movement unfolding simultaneously was the impulse to reclaim Egypt's independence, not just in legal terms – Egypt had technically gained independence from the British in 1922 – but suddenly what it meant to be Egyptian was defined against this foreign colonial power that had imposed its will on Egypt for years and still maintained a significant presence. DEBORAH: We also see moves within Egypt, toward the ‘Egyptianization' of companies or laws that start saying, we want to, we want to give priority to our citizens, because the economy had been so dominated by either foreigners or people who were local but had foreign nationality. And this begins to disproportionately affect the Jews.  Because so many of the Jews, you know, had been immigrants a generation or two earlier, some of them had either achieved protected status or, you know, arrived with papers from, from one or another of these European powers. MANYA: In 1929, Egypt adopted its first law giving citizenship to its residents. But it was not universally applied. By this time, the conflict in Palestine and the rise of Zionism had shifted how the Egyptian establishment viewed Jews.   DEBORAH: Particularly the Jews who had lived there for a really long time, some of whom were among the lower classes, who didn't travel to Europe every summer and didn't need papers to prove their citizenship, by the time they started seeing that it was worthwhile for them to get citizenship, it was harder for Jews to be approved. So, by the end, we do have a pretty substantial number of Jews who end up stateless. MANYA: Stateless. But not for long. In 1948, the Jewish state declared independence. In response, King Farouk of Egypt joined four other Arab nations in declaring war on the newly formed nation. And they lost.  The Arab nations' stunning defeat in that first Arab-Israeli War sparked a clandestine movement to overthrow the Egyptian monarchy, which was still seen as being in the pocket of the British. One of the orchestrators of that plot, known as the Free Officers Movement, was Col. Gamel Abdel Nassar. In 1952, a coup sent King Farouk on his way to Italy and Nassar eventually emerged as president. The official position of the Nassar regime was one of tolerance for the Jews. But that didn't always seem to be the case. DEBORAH: Between 1948 and ‘52, you do have a notable number of Jews who leave Egypt at this point who see the writing on the wall. Maybe they don't have very deep roots in Egypt, they've only been there for one or two generations, they have another nationality, they have someplace to go. About a third of the Jews who leave Egypt in the middle of the 20th century go to Europe, France, particularly. To a certain extent Italy. About a third go to the Americas, and about a third go to Israel. And among those who go to Israel, it's largely those who end up stateless. They have no place else to go because of those nationality laws that I mentioned earlier, have no choice but to go to Israel. MANYA: Those who stayed became especially vulnerable to the Nassar regime's sequestration of businesses. Then in 1956, Egypt nationalized the Suez Canal, a 120-mile-long waterway that connected the Mediterranean Sea to the Indian Ocean by way of the Red Sea – that same waterway that created opportunities for migration in the region a century earlier. DEBORAH: The real watershed moment is the 1956 Suez conflict. Israel, in collaboration with France, and Great Britain attacks Egypt, the conflict breaks out, you know, the French and the British come into the war on the side of the Israelis. And each of the powers has their own reasons for wanting, I mean, Nasser's threatening Israeli shipping, and, threatening the security of Israel, the French and the British, again, have their own reasons for trying to either take back the canal, or, just at least bring Nassar down a peg. MANYA: At war with France and Britain, Egypt targeted and expelled anyone with French and British nationality, including many Jews, but not exclusively. DEBORAH: But this is also the moment where I think there's a big pivot in how Jews feel about being in Egypt. And so, we start seeing larger waves of emigration, after 1956. So, this is really sort of the peak of the wave of emigration.  MANYA: André's family stayed. They already had endured a series of exiles. His father, an aspiring writer who copied passages by Marcel Proust into his diary, had set that dream aside to open a textile factory, rebuild from nothing what the family had lost elsewhere, and prepare young André to eventually take over the family business. He wasn't about to walk away from the family fortune – again. DEBORAH: André Aciman's story is quite, as I said, the majority of the Jewish community leaves in the aftermath of 1956. And his family stays a lot longer. So, he has incredible insights into what happens over that period, where the community has already significantly diminished. MANYA: Indeed, over the next nine years, the situation worsened. The Egyptian government took his father's factory, monitored their every move, frequently called the house with harassing questions about their whereabouts, or knocked on the door to issue warrants for his father's arrest, only to bring him in for more interrogation. As much as André's father clung to life in Egypt, it was becoming a less viable option with each passing day. ANDRÉ: He knew that the way Egypt was going, there was no room for him, really. And I remember during the last two years, in our last two years in Egypt, there wAs constantly references to the fact that we were going to go, this was not lasting, you know, what are we going to do? Where do we think we should go? And so on and so forth. So, this was a constant sort of conversation we were having. MANYA: Meanwhile, young André encountered a level of antisemitism that scarred him deeply and shaped his perception of how the world perceives Jews. ANDRÉ: It was oppressive in good part because people started throwing stones in the streets. So, there was a sense of ‘Get out of here. We don't want you here.' MANYA: It was in the streets and in the schools, which were undergoing an Arabization after the end of British rule, making Arabic the new lingua franca and antisemitism the norm. ANDRÉ: There's no question that antisemitism was now rooted in place. In my school, where I went, I went to a British school, but it had become Egyptian, although they taught English, predominantly English, but we had to take Arabic classes, in sort of social sciences, in history, and in Arabic as well. And in the Arabic class, which I took for many years, I had to study poems that were fundamentally anti-Jewish. Not just anti-Israeli, which is a big distinction that people like to make, it doesn't stick. I was reading and reciting poems that were against me. And the typical cartoon for a Jew was a man with a beard, big tummy, hook nose, and I knew ‘This is really me, isn't it? OK.' And so you look at yourself with a saber, right, running through it with an Egyptian flag. And I'll never forget this. This was, basically I was told that this is something I had to learn and accept and side with – by the teachers, and by the books themselves.  And the irony of the whole thing is that one of the best tutors we had, was actually the headmaster of the Jewish school. He was Jewish in very sort of—very Orthodox himself. And he was teaching me how to recite those poems that were anti-Jewish. And of course, he had to do it with a straight face. MANYA: One by one, Jewish neighbors lost their livelihoods and unable to overcome the stigma, packed their bags and left. In his memoir, André recalls how prior to each family's departure, the smell of leather lingered in their homes from the dozens of suitcases they had begun to pack. By 1965, the smell of leather began to waft through André's home. ANDRÉ: Eventually, one morning, or one afternoon, I came back from school. And my father said to me, ‘You know, they don't want us here anymore.' Those were exactly the words he used. ‘They don't want us here.' I said, ‘What do you mean?' ‘Well, they've expelled us.'  And I was expelled with my mother and my brother, sooner than my father was. So, we had to leave the country. We realized we were being expelled, maybe in spring, and we left in May. And so, for about a month or so, the house was a mess because there were suitcases everywhere, and people. My mother was packing constantly, constantly. But we knew we were going to go to Italy, we knew we had an uncle in Italy who was going to host us, or at least make life livable for us when we arrived. We had obtained Italian papers, obtained through various means. I mean, whatever. They're not exactly legitimate ways of getting a citizenship, but it was given to my father, and he took it. And we changed our last name from Ajiman, which is how it was pronounced, to Aciman because the Italians saw the C and assumed it was that. My father had some money in Europe already. So that was going to help us survive. But we knew my mother and I and my brother, that we were now sort of functionally poor. MANYA: In hindsight, André now knows the family's expulsion at that time was the best thing that could have happened. Two years later, Israel trounced Egypt in the Six-Day War, nearly destroying the Egyptian Air Force, taking control of the Gaza Strip and the entire Sinai Peninsula, as well as territory from Egypt's allies in the conflict, Syria and Jordan. The few remaining Jews in Egypt were sent to internment camps, including the chief rabbis of Cairo and Alexandria and the family of one of André's schoolmates whose father was badly beaten. After three years in Italy, André's family joined his mother's sister in America, confirming once and for all that their life in Egypt was gone. ANDRÉ: I think there was a kind of declaration of their condition. In other words, they never overcame the fact that they had lost a way of life. And of course, the means to sustain that life was totally taken away, because they were nationalized, and had their property sequestered, everything was taken away from them. So, they were tossed into the wild sea. My mother basically knew how to shut the book on Egypt, she stopped thinking about Egypt, she was an American now. She was very happy to have become a citizen of the United States.  Whereas my father, who basically was the one who had lost more than she had, because he had built his own fortune himself, never overcame it. And so, he led a life of the exile who continues to go to places and to restaurants that are costly, but that he can still manage to afford if he watches himself. So, he never took cabs, he always took the bus. Then he lived a pauper's life, but with good clothing, because he still had all his clothing from his tailor in Egypt. But it was a bit of a production, a performance for him.  MANYA: André's father missed the life he had in Egypt. André longs for the life he could've had there. ANDRÉ: I was going to study in England, I was going to come back to Egypt, I was going to own the factory. This was kind of inscribed in my genes at that point. And of course, you give up that, as I like to say, and I've written about this many times, is that whatever you lose, or whatever never happened, continues to sort of sub-exist somewhere in your mind. In other words, it's something that has been taken away from you, even though it never existed.  MANYA: But like his mother, André moved on. In fact, he says moving on is part of the Jewish experience. Married with sons of his own, he now is a distinguished professor at the Graduate Center of City University of New York, teaching the history of literary theory. He is also one of the foremost experts on Marcel Proust, that French novelist whose passages his father once transcribed in his diaries. André's own novels and anthologies have won awards and inspired Academy Award-winning screenplays. Like Israel opened its doors and welcomed all of those stateless Egyptian Jews, America opened doors for André. Going to college in the Bronx after growing up in Egypt and Italy? That introduced him to being openly Jewish.  ANDRÉ: I went to Lehman College, as an undergraduate, I came to the States in September. I came too late to go to college, but I went to an event at that college in October or November, and already people were telling me they were Jewish.  You know, ‘I'm Jewish, and this and that,' and, and so I felt ‘Oh, God, it's like, you mean people can be natural about their Judaism? And so, I began saying to people, ‘I'm Jewish, too,' or I would no longer feel this sense of hiding my Jewishness, which came when I came to America. Not before. Not in Italy. Not in Egypt certainly. But the experience of being in a place that was fundamentally all Jewish, like being in the Bronx in 1968, was mind opening for me, it was: I can let everything down, I can be Jewish like everybody else. It's no longer a secret. I don't have to pretend that I was a Protestant when I didn't even know what kind of Protestant I was. As a person growing up in an antisemitic environment. You have many guards, guardrails in place, so you know how not to let it out this way, or that way or this other way. You don't speak about matzah. You don't speak about charoset. You don't speak about anything, so as to prevent yourself from giving out that you're Jewish. MANYA: Though the doors had been flung open and it felt much safer to be openly Jewish, André to this day cannot forget the antisemitism that poisoned his formative years. ANDRÉ: I assume that everybody's antisemitic at some point. It is very difficult to meet someone who is not Jewish, who, after they've had many drinks, will not turn out to be slightly more antisemitic than you expected. It is there. It's culturally dominant. And so, you have to live with this. As my grandmother used to say, I'm just giving this person time until I discover how antisemitic they are. It was always a question of time. MANYA: His family's various displacements and scattered roots in Spain, Turkey, Egypt, Italy, and now America, have led him to question his identity and what he calls home. ANDRÉ: I live with this sense of: I don't know where I belong. I don't know who I am. I don't know any of those things. What's my flag? I have no idea. Where's my home? I don't know. I live in New York. I've lived in New York for 50 years. Is it my home? Not really. But Egypt was never going to be my home. MANYA: André knew when he was leaving Egypt that he would one day write a book about the experience. He knew he should take notes, but never did. And like his father, he started a diary, but it was lost. He started another in 1969.  After completing his dissertation, he began to write book reviews for Commentary, a monthly American magazine on religion, Judaism and politics founded and published, at the time, by American Jewish Committee.  The editor suggested André write something personal, and that was the beginning of Out of Egypt. In fact, three chapters of his memoir, including The Last Seder, appeared in Commentary before it was published as a book in 1994.  André returned to Egypt shortly after its release. But he has not been back since, even though his sons want to accompany him on a trip. ANDRÉ: They want to go back, because they want to go back with me. Question is, I don't want to put them in danger. You never know. You never know how people will react to . . . I mean, I'll go back as a writer who wrote about Egypt and was Jewish. And who knows what awaits me? Whether it will be friendly, will it be icy and chilly. Or will it be hostile? I don't know. And I don't want to put myself there. In other words, the view of the Jews has changed. It went to friendly, to enemy, to friendly, enemy, enemy, friendly, and so on, so forth. In other words, it is a fundamentally unreliable situation.  MANYA: He also doesn't see the point. It's impossible to recapture the past. The pictures he sees don't look familiar and the people he used to know with affection have died. But he doesn't want the past to be forgotten. None of it. He wants the world to remember the vibrant Jewish life that existed in Cairo and Alexandria, as well as the vile hatred that drove all but a handful of Jews out of Egypt. Cornell Professor Deborah Starr says for the first time in many years, young Egyptians are asking tough questions about the Arabization of Egyptian society and how that affected Egyptian Jews. Perhaps, Israel and Zionism did not siphon Jewish communities from the Arab world as the story often goes. Perhaps instead, Israel offered a critical refuge for a persecuted community. DEBORAH: I think it's really important to tell the stories of Mizrahi Jews. I think that, particularly here we are speaking in English to an American audience, where the majority of Jews in North America are Ashkenazi, we have our own identity, we have our own stories. But there are also other stories that are really interesting to tell, and are part of the history of Jews in the 20th and 21st centuries. They're part of the Jewish experience. And so that's some of what has always motivated me in my research, and looking at the stories of coexistence among Jews and their neighbors in Egypt. MANYA: Professor Starr says the rise of Islamist forces like the Muslim Brotherhood has led Egyptians to harken back toward this period of tolerance and coexistence, evoking a sense of nostalgia. DEBORAH: The people are no longer living together. But it's worth remembering that past, it's worth reflecting on it in an honest way, and not, to look at the nostalgia and say: oh, look, these people are nostalgic about it, what is it that they're nostalgic for? What are some of the motivations for that nostalgia? How are they characterizing this experience? But also to look kind of critically on the past and understand, where things were working where things weren't and, and to tell the story in an honest way. MANYA: Though the communities are gone, there has been an effort to restore the evidence of Jewish life. Under Abdel Fattah Al-Sisi, Egypt's president since 2014, there have been initiatives to restore and protect synagogues and cemeteries, including Eliyahu Hanavi Synagogue in Alexandria, Maimonides' original yeshiva in old Cairo, and Cairo's vast Jewish cemetery at Bassatine. But André is unmoved by this gesture. ANDRÉ: In fact, I got a call from the Egyptian ambassador to my house here, saying, ‘We're fixing the temples and the synagogues, and we want you back.' ‘Oh, that's very nice. First of all,' I told him, ‘fixing the synagogues doesn't do anything for me because I'm not a religious Jew. And second of all, I would be more than willing to come back to Egypt, when you give me my money back.' He never called me again. MANYA: Anytime the conversation about reparations comes up, it is overshadowed by the demand for reparations for Palestinians displaced by the creation of Israel, even though their leaders have rejected all offers for a Palestinian state. André wishes the Arab countries that have attacked Israel time and again would invest that money in the welfare of Palestinian refugees, help them start new lives, and to thrive instead of using them as pawns in a futile battle.  He will always be grateful to HIAS, the Hebrew Immigrant Aid Society, for helping his family escape, resettle, and rebuild their lives. ANDRÉ: We've made new lives for ourselves. We've moved on, and I think this is what Jews do all the time, all the time. They arrive or they're displaced, kicked out, they refashion themselves. Anytime I can help a Jew I will. Because they've helped me, because it's the right thing to do for a Jew. If a Jew does not help another Jew, what kind of a Jew are you? I mean, you could be a nonreligious Jew as I am, but I am still Jewish.  And I realize that we are a people that has historically suffered a great deal, because we were oppressed forever, and we might be oppressed again. Who knows, ok? But we help each other, and I don't want to break that chain. MANYA: Egyptian Jews are just one of the many Jewish communities who in the last century left Arab countries to forge new lives for themselves and future generations. Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to André for sharing his story. You can read more in his memoir Out of Egypt and eventually in the sequel which he's working on now about his family's life in Italy after they left Egypt and before they came to America.  Does your family have roots in North Africa or the Middle East? One of the goals of this series is to make sure we gather these stories before they are lost. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they had never asked. That's why one of the goals of this project is to encourage you to find more of these stories.  Call The Forgotten Exodus hotline. Tell us where your family is from and something you'd like for our listeners to know such as how you've tried to keep the traditions alive and memories alive as well. Call 212.891-1336 and leave a message of 2 minutes or less. Be sure to leave your name and where you live now. You can also send an email to theforgottenexodus@ajc.org and we'll be in touch. Atara Lakritz is our producer, CucHuong Do is our production manager. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Sean Savage, Ian Kaplan, and so many of our colleagues, too many to name really, for making this series possible. And extra special thanks to David Harris, who has been a constant champion for making sure these stories do not remain untold. You can follow The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can sign up to receive updates at AJC.org/forgottenexodussignup. The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts to rate us and write a review to help more listeners find us.

In the first half of the 20th century, Egypt went through profound social and political upheavals culminating in the rise of President Gamal Abdel Nasser and his campaign of Arabization, creating an oppressive atmosphere for the country's Jews, and leading almost all to flee or be kicked out of the country. Hear the personal story of award-winning author André Aciman as he recounts the heart-wrenching details of the pervasive antisemitism during his childhood in Alexandria and his family's expulsion in 1965, which he wrote about in his memoir Out of Egypt, and also inspired his novel Call Me by Your Name.  Joining Aciman is Deborah Starr, a professor of Near Eastern and Jewish Studies at Cornell University, who chronicles the history of Egypt's Jewish community that dates back millennia, and the events that led to their erasure from Egypt's collective memory. Aciman's modern-day Jewish exodus story is one that touches on identity, belonging, and nationality: Where is your home when you become a refugee at age 14? ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Rampi Rampi, Aksaray'in Taslari, Bir Demet Yasemen by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. “Middle Eastern Arabic Oud”: Publisher: Pond5 Publishing Beta (BMI); Composer: Sotirios Bakas (BMI), IPI#797324989 ___ Episode Transcript: ANDRÉ ACIMAN: I've lived in New York for 50 years. Is it my home? Not really. But Egypt was never going to be my home. It had become oppressive to be Jewish. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. I'm your host, Manya Brachear Pashman. Join us as we explore family histories and personal stories of courage, perseverance, and resilience.  This is The Forgotten Exodus. Today's episode: leaving Egypt. Author André Aciman can't stand Passover Seders. They are long and tedious. Everyone gets hungry long before it's time to eat. It's also an unwelcome reminder of when André was 14 and his family was forced to leave Egypt – the only home he had ever known. On their last night there, he recounts his family gathered for one last Seder in his birthplace. ANDRÉ: By the time I was saying goodbye, the country, Egypt, had essentially become sort of Judenrein.  MANYA:  Judenrein is the term of Nazi origin meaning “free of Jews”. Most, if not all of the Jews, had already left. ANDRÉ: By the time we were kicked out, we were kicked out literally from Egypt, my parents had already had a life in Egypt. My mother was born in Egypt, she had been wealthy. My father became wealthy. And of course, they had a way of living life that they knew they were abandoning. They had no idea what was awaiting them. They knew it was going to be different, but they had no sense. I, for one, being younger, I just couldn't wait to leave. Because it had become oppressive to be Jewish. As far as I was concerned, it was goodbye. Thank you very much. I'm going. MANYA: André Aciman is best known as the author whose novel inspired the Oscar-winning film Call Me By Your Name – which is as much a tale of coming to terms with being Jewish and a minority, as it is an exquisite coming of age love story set in a villa on the Italian Riviera.  What readers and moviegoers didn't know is that the Italian villa is just a stand-in. The story's setting– its distant surf, serpentine architecture, and lush gardens where Elio and Oliver's romance blooms and Elio's spiritual awakening unfolds – is an ode to André's lost home, the coastal Egyptian city of Alexandria.  There, three generations of his Sephardic family had rebuilt the lives they left behind elsewhere as the Ottoman Empire crumbled, two world wars unfolded, a Jewish homeland was born, and nationalistic fervor swept across the Arab world and North Africa. There, in Alexandria, his family had enjoyed a cosmopolitan city and vibrant Jewish home. Until they couldn't and had to leave.  ANDRÉ: I would be lying if I said that I didn't project many things lost into my novels. In other words, to be able to re-experience the beach, I created a beach house. And that beach house has become, as you know, quite famous around the world. But it was really a portrait of the beach house that we had lost in Egypt.  And many things like that, I pilfer from my imagined past and dump into my books. And people always tell me, ‘God, you captured Italy so well.' Actually, that was not Italy, I hate to tell you. It was my reimagined or reinvented Egypt transposed into Italy and made to come alive again. MANYA: Before he penned Call Me By Your Name, André wrote his first book, Out of Egypt, a touching memoir about his family's picturesque life in Alexandria, the underlying anxiety that it could always vanish and how, under the nationalization effort led by Egypt's President Gamel Abdel Nassar, it did vanish. The memoir ends with the events surrounding the family's last Passover Seder before they say farewell.   ANDRÉ: This was part of the program of President Nasser, which was to take, particularly Alexandria, and turn it into an Egyptian city, sort of, purified of all European influences. And it worked.  As, by the way, and this is the biggest tragedy that happens to, particularly to Jews, is when a culture decides to expunge its Jews or to remove them in one way or another, it succeeds. It does succeed. You have a sense that it is possible for a culture to remove an entire population. And this is part of the Jewish experience to accept that this happens. MANYA: Egypt did not just expunge its Jewish community. It managed to erase Jews from the nation's collective memory. Only recently have people begun to rediscover the centuries of rich Jewish history in Egypt, including native Egyptian Jews dating back millennia. In addition, Egypt became a destination for Jews expelled from Spain in the 15th Century. And after the Suez Canal opened in 1869, a wave of more Jews came from the Ottoman Empire, Italy, and Greece. And at the end of the 19th Century, Ashkenazi Jews arrived, fleeing from European pogroms. DEBORAH STARR: The Jewish community in Egypt was very diverse. The longest standing community in Egypt would have been Arabic speaking Jews, we would say now Mizrahi Jews. MANYA: That's Deborah Starr, Professor of Modern Arabic and Hebrew Literature and Film at Cornell University. Her studies of cosmopolitan Egypt through a lens of literature and cinema have given her a unique window into how Jews arrived and left Egypt and how that history has been portrayed. She says Jews had a long history in Egypt through the Islamic period and a small population remained in the 19th century. Then a wave of immigration came. DEBORAH: We have an economic boom in Egypt. Jews start coming from around the Ottoman Empire, from around the Mediterranean, emigrating to Egypt from across North Africa. And so, from around 5,000 Jews in the middle of the 19th century, by the middle of the 20th century, at its peak, the Egyptian Jews numbered somewhere between 75 and 80,000. So, it was a significant increase, and you know, much more so than just the birth rate would explain. MANYA: André's family was part of that wave, having endured a series of exiles from Spain, Italy, and Turkey, before reaching Egypt. DEBORAH: Egypt has its independence movement, the 1919 revolution, which is characterized by this discourse of coexistence, that ‘we're all in this together.' There are images of Muslims and Christians marching together.  Jews were also supportive of this movement. There's this real sense of a plurality, of a pluralist society in Egypt, that's really evident in the ways that this movement is characterized. The interwar period is really this very vibrant time in Egyptian culture, but also this time of significant transition in its relationship to the British in the various movements, political movements that emerge in this period, and movements that will have a huge impact on the fate of the Jews of Egypt in the coming decades. MANYA: One of those movements was Zionism, the movement to establish a Jewish state in the biblical homeland of the Jews. In 1917, during the First World War, the British government occupying Egypt at the time, issued a public statement of support for the establishment of a "national home for the Jewish people" in Palestine, still an Ottoman region with a small minority Jewish population. That statement became known as the Balfour Declaration. DEBORAH: There was certainly evidence of a certain excitement about the Balfour Declaration of 1917. A certain amount of general support for the idea that Jews are going to live there, but not a whole lot of movement themselves. But we also have these really interesting examples of people who were on the record as supporting, of seeing themselves as Egyptians, as part of the anti-colonial Egyptian nationalism, who also gave financial support to the Jewish project in Palestine. And so, so there wasn't this sense of—you can't be one or the other. There wasn't this radical split. MANYA: Another movement unfolding simultaneously was the impulse to reclaim Egypt's independence, not just in legal terms – Egypt had technically gained independence from the British in 1922 – but suddenly what it meant to be Egyptian was defined against this foreign colonial power that had imposed its will on Egypt for years and still maintained a significant presence. DEBORAH: We also see moves within Egypt, toward the ‘Egyptianization' of companies or laws that start saying, we want to, we want to give priority to our citizens, because the economy had been so dominated by either foreigners or people who were local but had foreign nationality. And this begins to disproportionately affect the Jews.  Because so many of the Jews, you know, had been immigrants a generation or two earlier, some of them had either achieved protected status or, you know, arrived with papers from, from one or another of these European powers. MANYA: In 1929, Egypt adopted its first law giving citizenship to its residents. But it was not universally applied. By this time, the conflict in Palestine and the rise of Zionism had shifted how the Egyptian establishment viewed Jews.   DEBORAH: Particularly the Jews who had lived there for a really long time, some of whom were among the lower classes, who didn't travel to Europe every summer and didn't need papers to prove their citizenship, by the time they started seeing that it was worthwhile for them to get citizenship, it was harder for Jews to be approved. So, by the end, we do have a pretty substantial number of Jews who end up stateless. MANYA: Stateless. But not for long. In 1948, the Jewish state declared independence. In response, King Farouk of Egypt joined four other Arab nations in declaring war on the newly formed nation. And they lost.  The Arab nations' stunning defeat in that first Arab-Israeli War sparked a clandestine movement to overthrow the Egyptian monarchy, which was still seen as being in the pocket of the British. One of the orchestrators of that plot, known as the Free Officers Movement, was Col. Gamel Abdel Nassar. In 1952, a coup sent King Farouk on his way to Italy and Nassar eventually emerged as president. The official position of the Nassar regime was one of tolerance for the Jews. But that didn't always seem to be the case. DEBORAH: Between 1948 and ‘52, you do have a notable number of Jews who leave Egypt at this point who see the writing on the wall. Maybe they don't have very deep roots in Egypt, they've only been there for one or two generations, they have another nationality, they have someplace to go. About a third of the Jews who leave Egypt in the middle of the 20th century go to Europe, France, particularly. To a certain extent Italy. About a third go to the Americas, and about a third go to Israel. And among those who go to Israel, it's largely those who end up stateless. They have no place else to go because of those nationality laws that I mentioned earlier, have no choice but to go to Israel. MANYA: Those who stayed became especially vulnerable to the Nassar regime's sequestration of businesses. Then in 1956, Egypt nationalized the Suez Canal, a 120-mile-long waterway that connected the Mediterranean Sea to the Indian Ocean by way of the Red Sea – that same waterway that created opportunities for migration in the region a century earlier. DEBORAH: The real watershed moment is the 1956 Suez conflict. Israel, in collaboration with France, and Great Britain attacks Egypt, the conflict breaks out, you know, the French and the British come into the war on the side of the Israelis. And each of the powers has their own reasons for wanting, I mean, Nasser's threatening Israeli shipping, and, threatening the security of Israel, the French and the British, again, have their own reasons for trying to either take back the canal, or, just at least bring Nassar down a peg. MANYA: At war with France and Britain, Egypt targeted and expelled anyone with French and British nationality, including many Jews, but not exclusively. DEBORAH: But this is also the moment where I think there's a big pivot in how Jews feel about being in Egypt. And so, we start seeing larger waves of emigration, after 1956. So, this is really sort of the peak of the wave of emigration.  MANYA: André's family stayed. They already had endured a series of exiles. His father, an aspiring writer who copied passages by Marcel Proust into his diary, had set that dream aside to open a textile factory, rebuild from nothing what the family had lost elsewhere, and prepare young André to eventually take over the family business. He wasn't about to walk away from the family fortune – again. DEBORAH: André Aciman's story is quite, as I said, the majority of the Jewish community leaves in the aftermath of 1956. And his family stays a lot longer. So, he has incredible insights into what happens over that period, where the community has already significantly diminished. MANYA: Indeed, over the next nine years, the situation worsened. The Egyptian government took his father's factory, monitored their every move, frequently called the house with harassing questions about their whereabouts, or knocked on the door to issue warrants for his father's arrest, only to bring him in for more interrogation. As much as André's father clung to life in Egypt, it was becoming a less viable option with each passing day. ANDRÉ: He knew that the way Egypt was going, there was no room for him, really. And I remember during the last two years, in our last two years in Egypt, there wAs constantly references to the fact that we were going to go, this was not lasting, you know, what are we going to do? Where do we think we should go? And so on and so forth. So, this was a constant sort of conversation we were having. MANYA: Meanwhile, young André encountered a level of antisemitism that scarred him deeply and shaped his perception of how the world perceives Jews. ANDRÉ: It was oppressive in good part because people started throwing stones in the streets. So, there was a sense of ‘Get out of here. We don't want you here.' MANYA: It was in the streets and in the schools, which were undergoing an Arabization after the end of British rule, making Arabic the new lingua franca and antisemitism the norm. ANDRÉ: There's no question that antisemitism was now rooted in place. In my school, where I went, I went to a British school, but it had become Egyptian, although they taught English, predominantly English, but we had to take Arabic classes, in sort of social sciences, in history, and in Arabic as well. And in the Arabic class, which I took for many years, I had to study poems that were fundamentally anti-Jewish. Not just anti-Israeli, which is a big distinction that people like to make, it doesn't stick. I was reading and reciting poems that were against me. And the typical cartoon for a Jew was a man with a beard, big tummy, hook nose, and I knew ‘This is really me, isn't it? OK.' And so you look at yourself with a saber, right, running through it with an Egyptian flag. And I'll never forget this. This was, basically I was told that this is something I had to learn and accept and side with – by the teachers, and by the books themselves.  And the irony of the whole thing is that one of the best tutors we had, was actually the headmaster of the Jewish school. He was Jewish in very sort of—very Orthodox himself. And he was teaching me how to recite those poems that were anti-Jewish. And of course, he had to do it with a straight face. MANYA: One by one, Jewish neighbors lost their livelihoods and unable to overcome the stigma, packed their bags and left. In his memoir, André recalls how prior to each family's departure, the smell of leather lingered in their homes from the dozens of suitcases they had begun to pack. By 1965, the smell of leather began to waft through André's home. ANDRÉ: Eventually, one morning, or one afternoon, I came back from school. And my father said to me, ‘You know, they don't want us here anymore.' Those were exactly the words he used. ‘They don't want us here.' I said, ‘What do you mean?' ‘Well, they've expelled us.'  And I was expelled with my mother and my brother, sooner than my father was. So, we had to leave the country. We realized we were being expelled, maybe in spring, and we left in May. And so, for about a month or so, the house was a mess because there were suitcases everywhere, and people. My mother was packing constantly, constantly. But we knew we were going to go to Italy, we knew we had an uncle in Italy who was going to host us, or at least make life livable for us when we arrived. We had obtained Italian papers, obtained through various means. I mean, whatever. They're not exactly legitimate ways of getting a citizenship, but it was given to my father, and he took it. And we changed our last name from Ajiman, which is how it was pronounced, to Aciman because the Italians saw the C and assumed it was that. My father had some money in Europe already. So that was going to help us survive. But we knew my mother and I and my brother, that we were now sort of functionally poor. MANYA: In hindsight, André now knows the family's expulsion at that time was the best thing that could have happened. Two years later, Israel trounced Egypt in the Six-Day War, nearly destroying the Egyptian Air Force, taking control of the Gaza Strip and the entire Sinai Peninsula, as well as territory from Egypt's allies in the conflict, Syria and Jordan. The few remaining Jews in Egypt were sent to internment camps, including the chief rabbis of Cairo and Alexandria and the family of one of André's schoolmates whose father was badly beaten. After three years in Italy, André's family joined his mother's sister in America, confirming once and for all that their life in Egypt was gone. ANDRÉ: I think there was a kind of declaration of their condition. In other words, they never overcame the fact that they had lost a way of life. And of course, the means to sustain that life was totally taken away, because they were nationalized, and had their property sequestered, everything was taken away from them. So, they were tossed into the wild sea. My mother basically knew how to shut the book on Egypt, she stopped thinking about Egypt, she was an American now. She was very happy to have become a citizen of the United States.  Whereas my father, who basically was the one who had lost more than she had, because he had built his own fortune himself, never overcame it. And so, he led a life of the exile who continues to go to places and to restaurants that are costly, but that he can still manage to afford if he watches himself. So, he never took cabs, he always took the bus. Then he lived a pauper's life, but with good clothing, because he still had all his clothing from his tailor in Egypt. But it was a bit of a production, a performance for him.  MANYA: André's father missed the life he had in Egypt. André longs for the life he could've had there. ANDRÉ: I was going to study in England, I was going to come back to Egypt, I was going to own the factory. This was kind of inscribed in my genes at that point. And of course, you give up that, as I like to say, and I've written about this many times, is that whatever you lose, or whatever never happened, continues to sort of sub-exist somewhere in your mind. In other words, it's something that has been taken away from you, even though it never existed.  MANYA: But like his mother, André moved on. In fact, he says moving on is part of the Jewish experience. Married with sons of his own, he now is a distinguished professor at the Graduate Center of City University of New York, teaching the history of literary theory. He is also one of the foremost experts on Marcel Proust, that French novelist whose passages his father once transcribed in his diaries. André's own novels and anthologies have won awards and inspired Academy Award-winning screenplays. Like Israel opened its doors and welcomed all of those stateless Egyptian Jews, America opened doors for André. Going to college in the Bronx after growing up in Egypt and Italy? That introduced him to being openly Jewish.  ANDRÉ: I went to Lehman College, as an undergraduate, I came to the States in September. I came too late to go to college, but I went to an event at that college in October or November, and already people were telling me they were Jewish.  You know, ‘I'm Jewish, and this and that,' and, and so I felt ‘Oh, God, it's like, you mean people can be natural about their Judaism? And so, I began saying to people, ‘I'm Jewish, too,' or I would no longer feel this sense of hiding my Jewishness, which came when I came to America. Not before. Not in Italy. Not in Egypt certainly. But the experience of being in a place that was fundamentally all Jewish, like being in the Bronx in 1968, was mind opening for me, it was: I can let everything down, I can be Jewish like everybody else. It's no longer a secret. I don't have to pretend that I was a Protestant when I didn't even know what kind of Protestant I was. As a person growing up in an antisemitic environment. You have many guards, guardrails in place, so you know how not to let it out this way, or that way or this other way. You don't speak about matzah. You don't speak about charoset. You don't speak about anything, so as to prevent yourself from giving out that you're Jewish. MANYA: Though the doors had been flung open and it felt much safer to be openly Jewish, André to this day cannot forget the antisemitism that poisoned his formative years. ANDRÉ: I assume that everybody's antisemitic at some point. It is very difficult to meet someone who is not Jewish, who, after they've had many drinks, will not turn out to be slightly more antisemitic than you expected. It is there. It's culturally dominant. And so, you have to live with this. As my grandmother used to say, I'm just giving this person time until I discover how antisemitic they are. It was always a question of time. MANYA: His family's various displacements and scattered roots in Spain, Turkey, Egypt, Italy, and now America, have led him to question his identity and what he calls home. ANDRÉ: I live with this sense of: I don't know where I belong. I don't know who I am. I don't know any of those things. What's my flag? I have no idea. Where's my home? I don't know. I live in New York. I've lived in New York for 50 years. Is it my home? Not really. But Egypt was never going to be my home. MANYA: André knew when he was leaving Egypt that he would one day write a book about the experience. He knew he should take notes, but never did. And like his father, he started a diary, but it was lost. He started another in 1969.  After completing his dissertation, he began to write book reviews for Commentary, a monthly American magazine on religion, Judaism and politics founded and published, at the time, by American Jewish Committee.  The editor suggested André write something personal, and that was the beginning of Out of Egypt. In fact, three chapters of his memoir, including The Last Seder, appeared in Commentary before it was published as a book in 1994.  André returned to Egypt shortly after its release. But he has not been back since, even though his sons want to accompany him on a trip. ANDRÉ: They want to go back, because they want to go back with me. Question is, I don't want to put them in danger. You never know. You never know how people will react to . . . I mean, I'll go back as a writer who wrote about Egypt and was Jewish. And who knows what awaits me? Whether it will be friendly, will it be icy and chilly. Or will it be hostile? I don't know. And I don't want to put myself there. In other words, the view of the Jews has changed. It went to friendly, to enemy, to friendly, enemy, enemy, friendly, and so on, so forth. In other words, it is a fundamentally unreliable situation.  MANYA: He also doesn't see the point. It's impossible to recapture the past. The pictures he sees don't look familiar and the people he used to know with affection have died. But he doesn't want the past to be forgotten. None of it. He wants the world to remember the vibrant Jewish life that existed in Cairo and Alexandria, as well as the vile hatred that drove all but a handful of Jews out of Egypt. Cornell Professor Deborah Starr says for the first time in many years, young Egyptians are asking tough questions about the Arabization of Egyptian society and how that affected Egyptian Jews. Perhaps, Israel and Zionism did not siphon Jewish communities from the Arab world as the story often goes. Perhaps instead, Israel offered a critical refuge for a persecuted community. DEBORAH: I think it's really important to tell the stories of Mizrahi Jews. I think that, particularly here we are speaking in English to an American audience, where the majority of Jews in North America are Ashkenazi, we have our own identity, we have our own stories. But there are also other stories that are really interesting to tell, and are part of the history of Jews in the 20th and 21st centuries. They're part of the Jewish experience. And so that's some of what has always motivated me in my research, and looking at the stories of coexistence among Jews and their neighbors in Egypt. MANYA: Professor Starr says the rise of Islamist forces like the Muslim Brotherhood has led Egyptians to harken back toward this period of tolerance and coexistence, evoking a sense of nostalgia. DEBORAH: The people are no longer living together. But it's worth remembering that past, it's worth reflecting on it in an honest way, and not, to look at the nostalgia and say: oh, look, these people are nostalgic about it, what is it that they're nostalgic for? What are some of the motivations for that nostalgia? How are they characterizing this experience? But also to look kind of critically on the past and understand, where things were working where things weren't and, and to tell the story in an honest way. MANYA: Though the communities are gone, there has been an effort to restore the evidence of Jewish life. Under Abdel Fattah Al-Sisi, Egypt's president since 2014, there have been initiatives to restore and protect synagogues and cemeteries, including Eliyahu Hanavi Synagogue in Alexandria, Maimonides' original yeshiva in old Cairo, and Cairo's vast Jewish cemetery at Bassatine. But André is unmoved by this gesture. ANDRÉ: In fact, I got a call from the Egyptian ambassador to my house here, saying, ‘We're fixing the temples and the synagogues, and we want you back.' ‘Oh, that's very nice. First of all,' I told him, ‘fixing the synagogues doesn't do anything for me because I'm not a religious Jew. And second of all, I would be more than willing to come back to Egypt, when you give me my money back.' He never called me again. MANYA: Anytime the conversation about reparations comes up, it is overshadowed by the demand for reparations for Palestinians displaced by the creation of Israel, even though their leaders have rejected all offers for a Palestinian state. André wishes the Arab countries that have attacked Israel time and again would invest that money in the welfare of Palestinian refugees, help them start new lives, and to thrive instead of using them as pawns in a futile battle.  He will always be grateful to HIAS, the Hebrew Immigrant Aid Society, for helping his family escape, resettle, and rebuild their lives. ANDRÉ: We've made new lives for ourselves. We've moved on, and I think this is what Jews do all the time, all the time. They arrive or they're displaced, kicked out, they refashion themselves. Anytime I can help a Jew I will. Because they've helped me, because it's the right thing to do for a Jew. If a Jew does not help another Jew, what kind of a Jew are you? I mean, you could be a nonreligious Jew as I am, but I am still Jewish.  And I realize that we are a people that has historically suffered a great deal, because we were oppressed forever, and we might be oppressed again. Who knows, ok? But we help each other, and I don't want to break that chain. MANYA: Egyptian Jews are just one of the many Jewish communities who in the last century left Arab countries to forge new lives for themselves and future generations. Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to André for sharing his story. You can read more in his memoir Out of Egypt and eventually in the sequel which he's working on now about his family's life in Italy after they left Egypt and before they came to America.  Does your family have roots in North Africa or the Middle East? One of the goals of this series is to make sure we gather these stories before they are lost. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they had never asked. That's why one of the goals of this project is to encourage you to find more of these stories.  Call The Forgotten Exodus hotline. Tell us where your family is from and something you'd like for our listeners to know such as how you've tried to keep the traditions alive and memories alive as well. Call 212.891-1336 and leave a message of 2 minutes or less. Be sure to leave your name and where you live now. You can also send an email to theforgottenexodus@ajc.org and we'll be in touch. Atara Lakritz is our producer, CucHuong Do is our production manager. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Sean Savage, Ian Kaplan, and so many of our colleagues, too many to name really, for making this series possible. And extra special thanks to David Harris, who has been a constant champion for making sure these stories do not remain untold. You can follow The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can sign up to receive updates at AJC.org/forgottenexodussignup. The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts to rate us and write a review to help more listeners find us.

The Algerian Higher Education system has evolved significantly over the past six decades, responding to the changing economic and political contexts of the country. After inheriting the French colonial education system in the sixties with minor adjustments, the seventies saw a democratisation of the space. During the eighties, the role of the single national party was affirmed with a marked Arabization of the social sciences and the establishment of several universities across the country. But from the eighties onwards, there was also a loss of autonomy and independence of the university, with increased centralisation of management by the Ministry of Higher Education, and academic leadership positions being filled by administrators. As a result, scientific research, creative innovation, and emergence of new ideas at all levels declined significantly. This loss of autonomy resulted in the migration of academics and graduates abroad. Today, the Algerian higher education system has over 1.7 million students and over 130 Higher Education Institutions, compared to 55,000 students in 1980 and 3000 in 1963, and less than 10 Higher Education Institutions in 1963. This webinar will discuss current challenges and future opportunities across the higher education system in Algeria, with an emphasis on its historical background, evolution, and broader societal role since independence. Mounir Khaled Berrah is a professor and author with interests in higher education, research development and innovation systems, international cooperation in science, technology and innovation, statistical information systems and digital transition. Berrah was Director of the Ecole Nationale Polytechnique in Algeria from 1997 - 2005. He was also Director General of the National Statistics Office in Algeria from 2009 - 2020. Hayat Messekher is Professor of English at the Ecole Normale Supérieure of Bouzaréah (Algiers) where she teaches pre-service teacher-trainees. She previously served as Head of the English Department. She also serves as a Consultant for British Council Algeria where she manages the portfolio of education and society programmes. Mohamed Miliani is Professor of English at the University of Oran 2, Algeria. He specialises in education, Teaching English as a Foreign Language (TEFL), and English for Specific Purposes (ESP). He is research project lead in university ethics at the Centre for Research in Cultural and Social Anthropology (CRASC). He also serves as president of the Algerian Technical Committee for Education (UNESCO-Algeria). Khaoula Taleb-Ibrahimi is Professor of Sciences of Languages and Director of the Linguistics, Sociolinguistics and Didactics of Languages (LISODIL) Research Laboratory at the University of Algiers II. Taleb-Ibrahimi defended and obtained her PhD on the sciences of languages at the University of Grenoble, France in 1991. She has taught linguistics, didactics, discourse analysis, language policy, textual linguistics and sociolinguistics.

This episode, Sari and Maha talk about Islamic culture vs religion, culture X religion, Maghrebian Tunisian diaspora communities, & being Muslim enough. Taylor and Nicole join Maha for a debrief. You can find Sari on Instagram @sarihellara and @livingearthlings Follow us on Instagram @queermuslimresistance for queer muslim content. Email: queermuslimresistance@gmail.com A huge thank you to our volunteers, Abrar and Aram; their compassion and generosity has fuelled this project's continuation. We owe them a lot! References and further reading: Inclusive Mosque UK https://inclusivemosque.org/ The Arabization of Islam https://www.thepvblication.com/post/the-arabisation-of-islam https://www.patheos.com/blogs/altmuslim/2008/01/the_arabization_of_islam/ Omid Safi's Radical Love https://bookshop.org/books/radical-love-teachings-from-the-islamic-mystical-tradition/9780300248616 Omid Safi's Sufi Heart Podcast https://podcasts.apple.com/us/podcast/sufi-heart-with-omid-safi/id1427714471 Sari's Living Earthlings Podcast https://open.spotify.com/show/5N9Xndhm1ynK09C9GOwUU3 Muslims for Progressive Values https://www.mpvusa.org/

People Group Summary: https://joshuaproject.net/people_groups/15320 Listen to the "Gateway to the Unreached" with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/

Lecture #10: Religion and Political Islam in the Middle East and Its Impact on Our Region by Norshahril bin Saat [Thursday, 22 October 2020] 9/11 has refocussed analysis of Islam in Southeast Asia towards the security lens. Concerns about terrorism and radicalism dominate academic and journalistic writings, creating many academic positions in universities and think-tanks, and promoting Muslim theologians as the spokespersons for “moderate” Islam. Examination of other equally pressing concerns which can also impede progress and development of Muslims, such as non-violent extremism and quality religious education, are neglected. Lately, contextualization of Islam has become an area of interest. Malays are perceived to import Middle Eastern cultures, practices, and theology at the expense of local ones. Policy makers and academics refer to this process as “Arabization” of Southeast Asian Islam. Some consider this “Talibanization” referring to borrowing of radical ideas from the Talibans in war-torn Afghanistan. This lecture examines critically dominant images of Southeast Asian Islam focussing on three countries, Singapore, Indonesia and Malaysia. In highlight interaction between the region and Middle East. Applying the socio-historical approach, the lecture makes three arguments: (1) while Islam originated from Middle East, the type of Islam brought to Southeast Asia was predominantly the Sufi type; (2) the heterogeneity of Islam in the Middle East also shapes Southeast Asia differently, depending on which era is discussed, and the country of focus; and (3) Islam and politics take many forms in Southeast Asia, and they adopt and adapt to global and local dynamics, such as capitalism, feudalism, socialism, and revivalism. The impact of Middle East movements Sufism, Shiism, Muslim Brotherhood, Salafi-Wahhabism, Hizmet and reformism will also be discussed.

Can Sudan normalize with the US and Israel? – a discussion with Gilad Liberman After the White House signing of separate normalization treaties on September 15th between Israel and the United Arab Emirates and Bahrain, which Arab nation might be next. Prior to the ceremony on the White House back lawn, Secretary of State Pompeo made a flight to Khartoum from Jerusalem offering a similar deal, which led to a premature announcement of normalization with Israel by the spokesman of the Sudan Foreign Ministry and his immediate firing by the Foreign Minister. Subsequently, the US effort to normalize relations between Sudan and Israel appeared to have collapsed after meetings in Abu Dhabi last week. Both the Chairman of Transitional Military Council (TMC) General al Burhan, a former Bashir regime military leader, and Transitional Sovereignty Council PM Abdallah Hamdok the target of a recent assassination attempt by Bashir allies, rejected financial aid offers offered by the UAE and Israel of $800 million with a contribution of $10 million from Israel. They were seeking upwards of $4 billion in financial aid. The US suggested that a payment of $335 million might release Sudan from the $7.3 billion US court award in 2017 to US victims of Al Qaeda bombings of Embassies in both Kenya and Tanzania in 1998 and the 2000 bombing of the USS Cole in Yemen. US Senators and Members of Congress are calling for additional compensation for 9/11 victims. Sudan is desperate to be lifted from the 1993 US State Department listing as a State Sponsor of Terrorism. At the time Israel was concerned about Sudan’s filtering of weapons to terrorist group Hamas in Gaza. Israel’s air force in 2012 had made massive raids on Sudan underground missile factories made with Iranian cooperation. The issue the US and Israel must ponder is Sudan capable of transformation to a democratic civilian government when its military leaders were part of a Bashir cabal that perpetrated ethnic cleansing and genocidal crimes against indigenous peoples in Darfur, the Nuba Mountains and the Blue Nile region. Leaders of the notorious Rapid Support Janjaweed Militia, TMC Chairman Deputy Generals al Burham and Deputy Chair Gen Degallo (Hemeti) led Bashir’s forced Arabization in Darfur that continues long past the incarceration of long term Sudan President Bashir in April 2019. The toll in Darfur alone is over 600,000 killed, 5 million dispersed to insecure UNAMID internal displaced persons camps with several hundred thousand dispersed to UN Refugee Camps in neighboring Chad. Will Bashir be transferred to the International Criminal Court at the Hague to be prosecuted under the outstanding 2009 and 2010 indictments? Will former Bashir allies Generals al Burham and Degallo of the TMC deny the formation of a civilian government by 2022 by seizing power in a coup? Is Sudan capable of normalizing in such a fractured dangerously divisive state? For answers to these and other questions Rod Reuven Dovid Bryant and Jerry Gordon reached out to Israeli Dr. Galid Liberman. Liberman has long been involved in matters concerning Eritrean and Sudan refugees in Israel and blogs on such matters for the Times of Israel. He holds a Phd in neurosciences from Bar Ilan University and is presently a research fellow in imagery at the Harvard Medical School. Beyond the Matrix 30SEP2020 - PODCAST

Interview with a Moroccan ex-Muslim that is currently applying for asylum in Sweden after being attacked for his beliefs. Twitter His first video The YouTube version of this podcast: https://youtu.be/AimNuLPj8Kc Here are the timestamps for the podcast: 0:00 Introductions0:50 Mohamed's video regarding the asylum process in Sweden2:00 Council of ex-Muslims of Morocco.4:50 What made Mohamed end up irreligious?10:55 What really fueled Mohamed's research on Islam?13:20 Channel announcements14:02 In which language was Mohamed doing most of his research?15:50 What made Mohamed leave Morocco? (the knife attack)21:00 The Monarchy and the treatment of minorities in Morocco. Arabization of Morocco and its effects on the native population.27:55 Mohamed's perspective on the annexation of Western Sahara.30:09 Introducing Mohamed Saidi and his experience as an atheist in Morocco.37:20 How common Is it for Moroccans to accept atheist and open criticism of Islam?39:30 What changed in Mohamed's experience at university? Receiving death threats.47:00 Legal repercussions for blaspheming or mocking the monarchy (Rafik Boubker's case).55:04 How Mohamed was attacked in an alley in Casablanca. How the law enforcement system is set up not to protect atheists and activists.1:01:02 The case of Scandinavian women hacked to death by jihadists.1:02:30 How conservative is Moroccan society? Law to prevent people from filming and sharing atrocities in Morocco.1:06:50 How Mohamed left Morocco.1:14:30 Mohamed's asylum application process.1:19:17 The politics surrounding the asylum process in Sweden. The bigotry of low expectations by the liberals towards Muslims and other immigrants.1:30:15 The problem of Swedish returnees from Syria and Iraq1:36:40 Should we criticize practices in private religious schools?1:44:13 Arabic language now the second most popular language in Sweden. What are the ramifications of this? How language is interconnected with culture1:50:00 The political wing of Islam.1:55:16 Channel announcements and final remarks.

While it might seem like an obscure topic due to scant coverage in the Western press, a quick review of the facts makes it clear that we ignore Algeria at our peril. First of all, it’s Africa’s biggest country by land mass, and home to a population larger than Canada’s. It’s also home to Africa’s largest company, state owned oil giant Sonatrach, a major exporter of fuel to Western Europe. We dive deeper into the nuances and into the layered intrigues that define Algeria’s history, and what’s been happening since popular protests removed longtime ruler Abdelaziz Bouteflika from power almost exactly one year ago.  We speak with Mehdi Kaci, an Algerian American activist living in the San Francisco Bay Area. Mehdi recently returned to Algeria to see how things have unfolded since the ouster of Bouteflika.

General Ladu Gore Calling for a Generation Shift  Who is Ladu Gore ? Lieutenant General Ladu Gore is the son and the elder of the Bari community in South Sudan. He fought two civil wars, one under the leadership of General Joseph Lagu, the leader of Anya-nya 1 namely deadly poison that erupted on 18 August 1955 against the Northern Sudan and the second was under the leadership of Dr. John Garage in 1983 which led to the independence of South Sudan. He fought to the death to rescue South Sudan from the Arabization and Islamic domination. He was always looking about changing people’s lives for the better. He is a citizen of the world and he believes in the skills and the experiences of the South Sudan Diaspora in developing South Sudan. He fought to protect the Bari land and seek the better solution for the land distributions that benefit the vast majority of the people of South Sudan.  Without a doubt Ladu Gore cares very deeply about the people of South Sudan and the rest of Africa. Speaking to the Bari Youth, Lieutenant General Ladu Gore emphasizes the importance of the community organization and the unity of the Bari people to let the young ambitious generation lead the community.

Join me as I conclude my discussion with Dr.Mutter. Arabization and the fall of languages. Hybrid religions in rural areas. When does conversion become religiously motivated? When does the apocalyptic fervor die down? Abdul Malik and the Apocalypse. Were Muslims ever seen as a sign of the Apocalypse by non-Muslims? What was the relationship between the rulers and the ruled? How did Muslims view non-Muslims? Arab superiority and the Abassid Revolution. Where did the designation "Muslim" come from? How accurately do the Muslim histories portray historical events? What is relied upon when writing the history of this period? What is a documentary source and what is a narrative source? What evidence do we have from the early time period of Islam's history? What types of histories do we have and how were they transmitted? Why can't we find enough historical texts from this time period? Revisionism. How do early non-Muslim sources depict Muslims and how do their depictions differ from the way Muslims depict themselves in later narrative sources? Where does the skepticism of Sirah and Hadith emerge from? Is the Sirah a valid way of knowing the life of the Prophet? What histories do historians rely on when they write textbooks on Islamic history? Advice for aspiring historians in the field of early-Islam.

Episode 365with John Chenhosted by Shireen Hamza and Nir ShafirDownload the podcastFeed | iTunes | GooglePlay | SoundCloudIn the early twentieth century, Muslim modernizers all over the world were making new claims about Islam, and the Muslims of China were no exception. In this episode, we discuss the relationship of Southeast Asia to the emergence of a modern Chinese Islam. In a period often characterized in terms of non-Arab Muslims' rediscovery of the Middle East, John Chen shows how connections between Chinese Muslims (Hui) and diverse groups across the Indian Ocean also shaped the new Chinese Islam. The processes often considered to be Arabization were in fact multiregional exchanges. Delving especially into the histories of Islamic medicine in China, John illustrates how Chinese Muslim leaders, imams, and historians took to print, radio, and even to sea routes, to articulate new visions of identity in an emerging nation-state and a changing Islamic world. « Click for More »

Episode 365with John Chenhosted by Shireen Hamza and Nir ShafirDownload the podcastFeed | iTunes | GooglePlay | SoundCloudIn the early twentieth century, Muslim modernizers all over the world were making new claims about Islam, and the Muslims of China were no exception. In this episode, we discuss the relationship of Southeast Asia to the emergence of a modern Chinese Islam. In a period often characterized in terms of non-Arab Muslims' rediscovery of the Middle East, John Chen shows how connections between Chinese Muslims (Hui) and diverse groups across the Indian Ocean also shaped the new Chinese Islam. The processes often considered to be Arabization were in fact multiregional exchanges. Delving especially into the histories of Islamic medicine in China, John illustrates how Chinese Muslim leaders, imams, and historians took to print, radio, and even to sea routes, to articulate new visions of identity in an emerging nation-state and a changing Islamic world. « Click for More »

The German philosopher Friedrich Nietzsche once said, “God is dead.” In this episode of Atheist Republic Voicemail, atheists and some theists from all four corners of the world share their own stories. Some are angry, some are fearful – but all believe that God is indeed dead – or deaf to humanity’s plight. The first few speakers speak directly to this omnipresent, invisible, non-existent power that holds sway over millions – revealing that they are not atheist, simply coming to speak out against our lack of faith in God; but we let them speak anyway. 17-year-old Shayna from Morocco is unsure of her Islamic faith, but has virtually no-one to confide in; as a result, she feels lost and alone, seeking to find someone who understands and supports her. Halfway across the world in Pakistan, a bisexual atheist seeks asylum in another country, wishing to be free to be who he is. For now, he keeps his true nature hidden, scared to be a free man – but seeking his freedom all the same. Speaker 8 is 16 and questioning the blind faith of those around him in a God that lets the world’s atrocities and tragedies happen without doing anything. No-one can give him answers, least of all God. He is left with the one question: “Why?” Speaker 9 shares a shocking story from his youth, in which a pastor told him he was responsible for his grandfather’s death for lack of praying. Angry, and amazed at the pastor’s insolence, he said two simple words and turned his back on God and his church. Elsewhere in the United States, an atheist with an Islamic background shares how the community has shunned him for his lack of belief. Despite the isolation, he remains strong, exploring the Koran, and exposing the dangerous, harmful lies that its exponents use to bring misery around the world. Kayden from Utah speaks to support the site – and wants more breakdowns on the Book of Mormon and LDS church, a prominent, conservative force in her region. Across in Arizona, a brother and a sister meet for the first time in 18 years – but their meeting is marred by her family’s Catholicism and what he perceives as her attempts to convert him. Amin from Malaysia expresses concern at the increasing “Arabization” of some of his friend – and fearful to show them that he is an atheist. Stuck in the closet, he wonders when he can finally be who he is, in a country that he sees growing more religious each year. You can share your story with the Atheist Republic Community right now if you want. Alternatively, if you are not yet ready to speak, please consider supporting us with a small donation so we can continue to provide people around the world with a safe platform where they can freely speak. Go to AtheistRepublic.com/Podcast.

Sundus is a political advisor and activist for Turkmen in Iraq. The Iraqi Turkmen have been victims of decades of persecution and victimization as a distinct community in Iraq. Hopes that the overthrow of Saddam Hussein would improve their situation and offer redress for past injustices suffered have yet to be fulfilled as they continue to suffer from various forms of discrimination and assimilation and migration pressures. After ISIL’s attack, ISIL started to attack Turkmen town and villages driving more than 300 thousands Turkmens from their homelands, killing hundreds and kidnapping others including women and children. ISIL fighters are currently en route to Kirkuk, which is another city inhabited by Turkmens. Kirkuk has been exposed to a Kurdization process since the 2003 American invasion after the long years of Saddam’s suppressive Arabization policies.   Related Links: http://www.turkmen.nl

Muslims have been historically connected in various ways. Networks have fostered the spread of Islam through commerce and trade, Sufi brotherhoods and pilgrimage. Ideas too have traveled these paths and literary networks have facilitated cultural exchange across geographic and linguistic boundaries. The role of language in the process of making Islam intelligible to various local audiences serves as a shared thread for an excellent new book, Islam Translated: Literature, Conversion, and the Arabic Cosmopolis of South and Southeast Asia (University of Chicago Press, 2011). This innovative study, which won the American Academy of Religion’s Best First Book in the History of Religions Award, explores the role of Arabic in South and Southeast Asia as it affected Javanese, Malay, and Tamil literatures. Ronit Ricci, Researcher at the Australian National University, determines the relationship between translation and religious conversion in the process Arabization and vernacularization in these three linguistic contexts. Translation serves as tool for self-fashioning Islam in particular contexts, which is witnessed in the numerous tellings of the Book of One Thousand Questions. This detailed and theoretically rich study offers new perspectives for understanding Muslim communities who formulate and maintain a collective identity through textual production in local languages. It should be required reading for anyone who is interested in non-Arabic speaking Muslims communities from now on. Learn more about your ad choices. Visit megaphone.fm/adchoices