Podcasts about Great mosque

In episode 27 I tell the story of how a refugee became the ruler of al-Andalus. The man was Abd al-Rahman I, founder of the Emirate of Córdoba from the Umayyad dynasty that was overthrown in the Middle East. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain PayPal: https://paypal.me/lahistoriaespana Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com Or Twitter/X: https://x.com/newhistoryspain YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana TIMESTAMPS: 00:00 Hook 00:32 The Epic of Abd al-Rahman ibn Muawiya 06:07 The Foundation of the Emirate of Córdoba 12:41 Al-Andalus, a Rebellious Land 26:09 Foreign Policy of Abd al-Rahman I 30:45 Domestic Policy of Abd al-Rahman I 34:28 The Umayyad Family in Al-Andalus 37:41 The Construction of the Great Mosque of Córdoba 43:53 The Verdict: Abd al-Rahman I's Political Genius 45:44 Outro

I promise new episodes will be released soon... until then, Revisit the OWLs in Madrid and Cordoba! Visit the Royal Palace, the Mezquita-Catedral (a Great Mosque turned cathedral), the old  Roman Bridge, the Prado Museum, and more!  Like and Subscribe 

William Gallois joins the podcast to discuss his latest book, Qayrawān: The Amuletic City, published by The Pennsylvania State University Press in 2024. Qayrawān: The Amuletic City investigates the fascinating history of the Tunisian city of Qayrawān, which in the last years of the nineteenth century found itself covered in murals. Concentrated on and around the city's Great Mosque, these monumental artworks were only visible for about fifty years, from the 1880s through the 1930s. This book investigates the fascinating history of who created these outdoor paintings and why. Using visual archaeological methods, Qayrawān highlights the ‘unknown artist' as an actor of ‘unnoticed agency' and a practitioner of living traditional arts. Locating pictorial records of the murals from the backdrops of photographs, postcards, and other forms of European ephemera, Gallois identifies a form of religious painting that transposed traditional aesthetic forms such as house decoration, embroidery, and tattooing―which lay exclusively within the domains of women―onto the body of a conquered city. Gallois argues that these works were created by women as a form of “emergency art,” intended to offer amuletic protection for the community, and demonstrates how they differ markedly from “classical” Islamic antecedents and modern modes of Arab cultural production in the Middle East and North Africa. The book challenges tacit assumptions of foreign categories and standards of aesthetics imposed upon Islamic and African art. It contributes to further explorations of the exploration of the ways in which Islam was interwoven with preexisting cultures and forms of expression, particularly in calling for a continued reimagining of the study of “Islamic art.” The book makes welcome contributions to Islamic, African, and Middle Eastern studies, particularly in relation to colonial and art histories. It will be welcomed by scholars of Islamic Studies, African Studies, and Art History. William Gallois is Professor of the Islamic Mediterranean in the Institute of Arab and Islamic Studies at the University of Exeter, in England. In addition to Qayrawān: The Amuletic City, Prof Gallois is the author of A History of Violence in the Early Algerian Colony (2013) and The Administration of Sickness (2008), among other works. Yaseen Christian Andrewsen is a DPhil candidate at the University of Oxford, specialising in Islamic intellectual history in West Africa focusing on issues in Sufism, theology, renewal, and authority. Yaseen is a co-host for the New Books in Islamic Studies podcast. He can be reached by email at: christian.andrewsen@pmb.ox.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

William Gallois joins the podcast to discuss his latest book, Qayrawān: The Amuletic City, published by The Pennsylvania State University Press in 2024. Qayrawān: The Amuletic City investigates the fascinating history of the Tunisian city of Qayrawān, which in the last years of the nineteenth century found itself covered in murals. Concentrated on and around the city's Great Mosque, these monumental artworks were only visible for about fifty years, from the 1880s through the 1930s. This book investigates the fascinating history of who created these outdoor paintings and why. Using visual archaeological methods, Qayrawān highlights the ‘unknown artist' as an actor of ‘unnoticed agency' and a practitioner of living traditional arts. Locating pictorial records of the murals from the backdrops of photographs, postcards, and other forms of European ephemera, Gallois identifies a form of religious painting that transposed traditional aesthetic forms such as house decoration, embroidery, and tattooing―which lay exclusively within the domains of women―onto the body of a conquered city. Gallois argues that these works were created by women as a form of “emergency art,” intended to offer amuletic protection for the community, and demonstrates how they differ markedly from “classical” Islamic antecedents and modern modes of Arab cultural production in the Middle East and North Africa. The book challenges tacit assumptions of foreign categories and standards of aesthetics imposed upon Islamic and African art. It contributes to further explorations of the exploration of the ways in which Islam was interwoven with preexisting cultures and forms of expression, particularly in calling for a continued reimagining of the study of “Islamic art.” The book makes welcome contributions to Islamic, African, and Middle Eastern studies, particularly in relation to colonial and art histories. It will be welcomed by scholars of Islamic Studies, African Studies, and Art History. William Gallois is Professor of the Islamic Mediterranean in the Institute of Arab and Islamic Studies at the University of Exeter, in England. In addition to Qayrawān: The Amuletic City, Prof Gallois is the author of A History of Violence in the Early Algerian Colony (2013) and The Administration of Sickness (2008), among other works. Yaseen Christian Andrewsen is a DPhil candidate at the University of Oxford, specialising in Islamic intellectual history in West Africa focusing on issues in Sufism, theology, renewal, and authority. Yaseen is a co-host for the New Books in Islamic Studies podcast. He can be reached by email at: christian.andrewsen@pmb.ox.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

William Gallois joins the podcast to discuss his latest book, Qayrawān: The Amuletic City, published by The Pennsylvania State University Press in 2024. Qayrawān: The Amuletic City investigates the fascinating history of the Tunisian city of Qayrawān, which in the last years of the nineteenth century found itself covered in murals. Concentrated on and around the city's Great Mosque, these monumental artworks were only visible for about fifty years, from the 1880s through the 1930s. This book investigates the fascinating history of who created these outdoor paintings and why. Using visual archaeological methods, Qayrawān highlights the ‘unknown artist' as an actor of ‘unnoticed agency' and a practitioner of living traditional arts. Locating pictorial records of the murals from the backdrops of photographs, postcards, and other forms of European ephemera, Gallois identifies a form of religious painting that transposed traditional aesthetic forms such as house decoration, embroidery, and tattooing―which lay exclusively within the domains of women―onto the body of a conquered city. Gallois argues that these works were created by women as a form of “emergency art,” intended to offer amuletic protection for the community, and demonstrates how they differ markedly from “classical” Islamic antecedents and modern modes of Arab cultural production in the Middle East and North Africa. The book challenges tacit assumptions of foreign categories and standards of aesthetics imposed upon Islamic and African art. It contributes to further explorations of the exploration of the ways in which Islam was interwoven with preexisting cultures and forms of expression, particularly in calling for a continued reimagining of the study of “Islamic art.” The book makes welcome contributions to Islamic, African, and Middle Eastern studies, particularly in relation to colonial and art histories. It will be welcomed by scholars of Islamic Studies, African Studies, and Art History. William Gallois is Professor of the Islamic Mediterranean in the Institute of Arab and Islamic Studies at the University of Exeter, in England. In addition to Qayrawān: The Amuletic City, Prof Gallois is the author of A History of Violence in the Early Algerian Colony (2013) and The Administration of Sickness (2008), among other works. Yaseen Christian Andrewsen is a DPhil candidate at the University of Oxford, specialising in Islamic intellectual history in West Africa focusing on issues in Sufism, theology, renewal, and authority. Yaseen is a co-host for the New Books in Islamic Studies podcast. He can be reached by email at: christian.andrewsen@pmb.ox.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

William Gallois joins the podcast to discuss his latest book, Qayrawān: The Amuletic City, published by The Pennsylvania State University Press in 2024. Qayrawān: The Amuletic City investigates the fascinating history of the Tunisian city of Qayrawān, which in the last years of the nineteenth century found itself covered in murals. Concentrated on and around the city's Great Mosque, these monumental artworks were only visible for about fifty years, from the 1880s through the 1930s. This book investigates the fascinating history of who created these outdoor paintings and why. Using visual archaeological methods, Qayrawān highlights the ‘unknown artist' as an actor of ‘unnoticed agency' and a practitioner of living traditional arts. Locating pictorial records of the murals from the backdrops of photographs, postcards, and other forms of European ephemera, Gallois identifies a form of religious painting that transposed traditional aesthetic forms such as house decoration, embroidery, and tattooing―which lay exclusively within the domains of women―onto the body of a conquered city. Gallois argues that these works were created by women as a form of “emergency art,” intended to offer amuletic protection for the community, and demonstrates how they differ markedly from “classical” Islamic antecedents and modern modes of Arab cultural production in the Middle East and North Africa. The book challenges tacit assumptions of foreign categories and standards of aesthetics imposed upon Islamic and African art. It contributes to further explorations of the exploration of the ways in which Islam was interwoven with preexisting cultures and forms of expression, particularly in calling for a continued reimagining of the study of “Islamic art.” The book makes welcome contributions to Islamic, African, and Middle Eastern studies, particularly in relation to colonial and art histories. It will be welcomed by scholars of Islamic Studies, African Studies, and Art History. William Gallois is Professor of the Islamic Mediterranean in the Institute of Arab and Islamic Studies at the University of Exeter, in England. In addition to Qayrawān: The Amuletic City, Prof Gallois is the author of A History of Violence in the Early Algerian Colony (2013) and The Administration of Sickness (2008), among other works. Yaseen Christian Andrewsen is a DPhil candidate at the University of Oxford, specialising in Islamic intellectual history in West Africa focusing on issues in Sufism, theology, renewal, and authority. Yaseen is a co-host for the New Books in Islamic Studies podcast. He can be reached by email at: christian.andrewsen@pmb.ox.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

William Gallois joins the podcast to discuss his latest book, Qayrawān: The Amuletic City, published by The Pennsylvania State University Press in 2024. Qayrawān: The Amuletic City investigates the fascinating history of the Tunisian city of Qayrawān, which in the last years of the nineteenth century found itself covered in murals. Concentrated on and around the city's Great Mosque, these monumental artworks were only visible for about fifty years, from the 1880s through the 1930s. This book investigates the fascinating history of who created these outdoor paintings and why. Using visual archaeological methods, Qayrawān highlights the ‘unknown artist' as an actor of ‘unnoticed agency' and a practitioner of living traditional arts. Locating pictorial records of the murals from the backdrops of photographs, postcards, and other forms of European ephemera, Gallois identifies a form of religious painting that transposed traditional aesthetic forms such as house decoration, embroidery, and tattooing―which lay exclusively within the domains of women―onto the body of a conquered city. Gallois argues that these works were created by women as a form of “emergency art,” intended to offer amuletic protection for the community, and demonstrates how they differ markedly from “classical” Islamic antecedents and modern modes of Arab cultural production in the Middle East and North Africa. The book challenges tacit assumptions of foreign categories and standards of aesthetics imposed upon Islamic and African art. It contributes to further explorations of the exploration of the ways in which Islam was interwoven with preexisting cultures and forms of expression, particularly in calling for a continued reimagining of the study of “Islamic art.” The book makes welcome contributions to Islamic, African, and Middle Eastern studies, particularly in relation to colonial and art histories. It will be welcomed by scholars of Islamic Studies, African Studies, and Art History. William Gallois is Professor of the Islamic Mediterranean in the Institute of Arab and Islamic Studies at the University of Exeter, in England. In addition to Qayrawān: The Amuletic City, Prof Gallois is the author of A History of Violence in the Early Algerian Colony (2013) and The Administration of Sickness (2008), among other works. Yaseen Christian Andrewsen is a DPhil candidate at the University of Oxford, specialising in Islamic intellectual history in West Africa focusing on issues in Sufism, theology, renewal, and authority. Yaseen is a co-host for the New Books in Islamic Studies podcast. He can be reached by email at: christian.andrewsen@pmb.ox.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

We all know Donald Trump said and did a lot of racist, offensive, and Islamophobic things when he was president the first time round - and is promising to do so again if he wins a second term next week. It seems, however, that he has not said or done enough to deter the endorsement of a growing minority of Muslim Americans, such as Imam Belal Alzuhairi of The Great Mosque in Hamtramck, Michigan.  “I never claimed that he is infallible,” Alzuhairi tells Mehdi. “I never claimed that he is a saint. I never gave him a blank check. I see him as a leader who, in our discussions, committed to supporting values that matter deeply in our community… We said these are the five points, he said I agree 100% with you.” The imam not only stood on stage at a Trump rally in Michigan to announce his endorsement, in what became a viral online moment, but he also separately met with the Republican nominee – something the Harris campaign, reportedly, refused to do (though they have met with other Muslim and Arab groups in that key swing state). “The other party [Democrats] does not have any time for us and does not have any regards for us as Muslims,” says Alzuhairi. “Now, they understand that… we're not in your pockets. I mean, we have alternatives.”Mehdi, of course, pushed back on the idea that Trump can be trusted or considered “the peace candidate” or the candidate of “family values,” in the provocative words of Imam Alzuhairi.You'll have to watch the full interview above to hear how heated their discussion got!  This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit zeteo.com/subscribe

Every building – from the Parthenon to the Great Mosque of Damascus to a typical Georgian house – was influenced by the energy available to its architects. This talk offers a historical perspective on a topic of great relevance today, the linkage of architecture and energy. It provides a useful complement to the non-urban perspective on ecology offered by the talk on “The indigenous architecture of Australia.” Architecture has been shaped in every era by our access to energy, from fire to farming to fossil fuels. The talk will discuss a range of buildings of the past fifteen thousand years from Uruk, via Ancient Rome and Victorian Liverpool, to China's booming megacities. If we are to avoid catastrophic climate change one important ingredients is to design beautiful but also intelligent buildings, and to retrofit - not demolish - those that remain. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 40166]

Every building – from the Parthenon to the Great Mosque of Damascus to a typical Georgian house – was influenced by the energy available to its architects. This talk offers a historical perspective on a topic of great relevance today, the linkage of architecture and energy. It provides a useful complement to the non-urban perspective on ecology offered by the talk on “The indigenous architecture of Australia.” Architecture has been shaped in every era by our access to energy, from fire to farming to fossil fuels. The talk will discuss a range of buildings of the past fifteen thousand years from Uruk, via Ancient Rome and Victorian Liverpool, to China's booming megacities. If we are to avoid catastrophic climate change one important ingredients is to design beautiful but also intelligent buildings, and to retrofit - not demolish - those that remain. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 40166]

Every building – from the Parthenon to the Great Mosque of Damascus to a typical Georgian house – was influenced by the energy available to its architects. This talk offers a historical perspective on a topic of great relevance today, the linkage of architecture and energy. It provides a useful complement to the non-urban perspective on ecology offered by the talk on “The indigenous architecture of Australia.” Architecture has been shaped in every era by our access to energy, from fire to farming to fossil fuels. The talk will discuss a range of buildings of the past fifteen thousand years from Uruk, via Ancient Rome and Victorian Liverpool, to China's booming megacities. If we are to avoid catastrophic climate change one important ingredients is to design beautiful but also intelligent buildings, and to retrofit - not demolish - those that remain. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 40166]

Every building – from the Parthenon to the Great Mosque of Damascus to a typical Georgian house – was influenced by the energy available to its architects. This talk offers a historical perspective on a topic of great relevance today, the linkage of architecture and energy. It provides a useful complement to the non-urban perspective on ecology offered by the talk on “The indigenous architecture of Australia.” Architecture has been shaped in every era by our access to energy, from fire to farming to fossil fuels. The talk will discuss a range of buildings of the past fifteen thousand years from Uruk, via Ancient Rome and Victorian Liverpool, to China's booming megacities. If we are to avoid catastrophic climate change one important ingredients is to design beautiful but also intelligent buildings, and to retrofit - not demolish - those that remain. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 40166]

Every building – from the Parthenon to the Great Mosque of Damascus to a typical Georgian house – was influenced by the energy available to its architects. This talk offers a historical perspective on a topic of great relevance today, the linkage of architecture and energy. It provides a useful complement to the non-urban perspective on ecology offered by the talk on “The indigenous architecture of Australia.” Architecture has been shaped in every era by our access to energy, from fire to farming to fossil fuels. The talk will discuss a range of buildings of the past fifteen thousand years from Uruk, via Ancient Rome and Victorian Liverpool, to China's booming megacities. If we are to avoid catastrophic climate change one important ingredients is to design beautiful but also intelligent buildings, and to retrofit - not demolish - those that remain. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 40166]

Every building – from the Parthenon to the Great Mosque of Damascus to a typical Georgian house – was influenced by the energy available to its architects. This talk offers a historical perspective on a topic of great relevance today, the linkage of architecture and energy. It provides a useful complement to the non-urban perspective on ecology offered by the talk on “The indigenous architecture of Australia.” Architecture has been shaped in every era by our access to energy, from fire to farming to fossil fuels. The talk will discuss a range of buildings of the past fifteen thousand years from Uruk, via Ancient Rome and Victorian Liverpool, to China's booming megacities. If we are to avoid catastrophic climate change one important ingredients is to design beautiful but also intelligent buildings, and to retrofit - not demolish - those that remain. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 40166]

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“It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens... It comes from somebody being ripped out from their home.” Syrian Jewish Playwright Oren Safdie, son of world-renowned architect Moshe Safdie, who designed Habitat 67 along with much of modern Jerusalem, knows loss, regret, and longing. Oren and his father explore their Syrian heritage and their connection to the Jewish state that has developed since Moshe's father left Aleppo, Syria and moved, in the mid-20th century, to what is modern-day Israel. Oren also knows that being Jewish is about stepping up. Describing his frustrations with modern anti-Israel sentiments and protests that harken back to 1943, Oren is passionately combating anti-Israel propaganda in theater and academia.  Abraham Marcus, Associate Professor Emeritus at University of Texas at Austin, joins the conversation with historical insights into Jewish life in Syria dating back to Roman times. —- Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Al Fadimem, Bir Demet Yasemen, Fidayda; all by Turku, Nomads of the Silk Road Aleppo Bakkashah  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Oud Nation”: Publisher: Pond5 Publishing Beta (BMI); Composer: Haygaz Yossoulkanian (BMI), IPI#1001905418 “Arabic (Middle Eastern Music)”: Publisher: Pond5 Publishing Beta (BMI), Composer: Andrei Skliarov, Item ID #152407112 “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862 “Middle Eastern Dawn”: Publisher: Victor Romanov, Composer: Victor Romanov; Item ID #202256497 “Ney Flute Melody 01”: Publisher: Ramazan Yuksel; Composer: Ramazan Yuksel; P.R.O. Track: BMI 00712367557 “Uruk”: Publisher: Pond5 Publishing Beta (BMI); Composer: Marcus Bressler; Item ID: 45886699 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: OREN SAFDIE:  I've sort of wanted to shine a light on North American Jews being hypercritical of Israel. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. 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 the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations despite hardship, hostility, and hatred, then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not.  This is The Forgotten Exodus. Today's episode: leaving Aleppo. MANYA: Playwright and screenwriter Oren Safdie has had just about enough of the anti-Israel sentiments on stage and screen. And what irks him the most is when it comes from Jewish artists and celebrities who have never spent time in the Middle East's one and only democracy. Remember film director Jonathan Glazer's speech at the 2024 Academy Awards? JONATHAN GLAZER: Right now, we stand here as men who refute their Jewishness and the Holocaust being hijacked by an occupation which has led to conflict for so many innocent people. Whether the victims of October the … [APPLAUSE] MANYA: Yeah, Oren didn't much appreciate his own Jewishness being hijacked in that moment. Drawing a moral equivalence between the Nazi regime and Israel never really sits well with him. OREN: I do feel like they're very selective in their criticism of Israel. You know, it's very easy to say, ‘Oh, well, they didn't do that. They don't do this.' But it's a complicated situation. And to simplify it, is just to me beyond, especially if you're not somebody who has spent a lot of time in Israel. MANYA: Oren Safdie has penned more than two dozen scripts for stages and screens around the world. His latest film, Lunch Hour, starring Alan Cumming, is filming in Minnesota.  Meanwhile, The Man Who Saved the Internet with A Sunflower, another script he co-wrote, is on the festival circuit. And his latest play Survival of the Unfit, made its North American debut in the Berkshires this summer, is headed to Broadway. And by the way, since an early age, Oren Safdie has spent quite a bit of time in Israel. His father Moshe Safdie is the legendary architect behind much of modern Jerusalem, Ben-Gurion International Airport, and the Yad Vashem Holocaust History Museum.  Oren's grandfather, Leon, emigrated from Syria. OREN: I'm sort of a synthesis of the two main parts that established Israel because my mother came from Poland, escaped the Holocaust. And my father's family came from Syria. So, I'm a half breed.  I've never been asked about my Sephardic side, even though that was really the dominant side that I grew up with. Because my mother's family was quite small. I grew up in Montreal, it was much more in the Syrian tradition for holidays, food, everything like that. My grandfather was from Aleppo, Syria, and my grandmother was from Manchester, England, but originally from Aleppo. Her family came to Manchester, but two generations before, had been from Aleppo. So, they're both Halabi Jews.  MANYA: Halabi refers to a diverse group of Jews from Aleppo, one of the oldest continuously inhabited cities in the world that has gone by several names. The oldest? Haleb.  Halabi Jews include Mizrahi Jews -- the name for Jews who call the Middle East or North Africa home; and Sephardi Jews, who fled to the region after being expelled from Spain in the 15th Century.  Jews are believed to have been in what is now Syria since the time of King David and certainly since early Roman times. ABRAHAM MARCUS: It's a community that starts, as far as we can record, in the Greco-Roman period. And we see the arrival of Islam. So the Jews were really the indigenous people when Arabs arrived. MANYA: Abraham Marcus, born to parents from Aleppo, is an internationally renowned authority on the city. He served as director of the Center for Middle Eastern Studies at the University of Texas at Austin. For the past 16 years, he has been working on a book about the history of Aleppo's Jews that goes well beyond what has been previously published. As part of his research, he examined thousands of documents from the Syrian national archive and the Ottoman archive in Istanbul. He also did extensive fieldwork on the ground in Aleppo, documenting the synagogues, cemeteries, residential districts, and workplaces.  MARCUS: One of the synagogues, the famous ancient synagogue of Aleppo, which dates to the 5th Century, meaning it predates the arrival of Arabs. It is a remarkable structure. Unfortunately, what is left of it now is really a skeleton. MANYA: Abraham is referring to the Great Synagogue or Central Synagogue of Aleppo, which functioned as the main house of worship for the Syrian Jewish community for more than 1,600 years. For 600 of those years, its catacombs safeguarded a medieval manuscript believed to be the oldest, most complete, most accurate text of the Hebrew Bible, known as the Aleppo Codex. The codex was used by Maimonides as a reference for his magnum opus, the Mishneh Torah, or Jewish religious legal code. In the 7th Century, Aleppo was conquered by Arab Muslims and a Great Mosque was built. For the next four centuries, the Byzantine Empire, Crusaders, and various Muslim rulers fought to gain control of Aleppo and the surrounding region. A savage Mongol invasion, a bout of the Black Death and another invasion took its toll on the city, and its Jews.  For most of this time, Muslim rulers treated them as dhimmis, or second-class citizens.  MARCUS: There were restrictions on dress, which were renewed time and again. They could not carry arms. They could not ride horses. MANYA: After half of Spain's Jews converted to Christianity following the pogroms of 1391, the Catholic monarchs issued the Alhambra Decree of 1492 – an edict that expelled any remaining Jews from the Iberian Peninsula to ensure their descendants didn't revert back to Judaism.  As Jews fled, many made their way to parts of the Ottoman Empire. In 1516, Aleppo became part of that empire and emerged as a strategic trading post at the end of the Silk Road, between the Mediterranean Sea and Mesopotamia, or modern-day Iraq. As was the case in other parts of the Ottoman Empire, Jews lived relatively comfortably, serving as merchants and tax collectors.  MARCUS: The policy of the Ottoman Empire was to essentially welcome the Sephardic Jews. The Sultan at the time is reputed to have said, ‘I don't understand the King of Spain. But if he's thinking at all, giving up all this human capital, essentially, we can take it.'  Many of the successful Jews in Aleppo and Damascus–in business, as leaders, as rabbis–were Sephardic Jews. They revived these communities, they brought new blood and new energy to them, a new wealth. MANYA: This was not always the case throughout Ottoman Syria as persecution and pogroms erupted at times.  By the mid-19th Century, Aleppo's Jewish population was slightly smaller than that of Baghdad, by about 2,000. In 1869, the opening of the Suez Canal shifted trade away from the route through Syria. Aleppo lost much of its commercial edge, motivating many Jews to seek opportunity elsewhere. MARCUS: The story of Aleppo is one of a society gradually hemorrhaging, losing people. They went to Beirut, which was a rising star. And Egypt became very attractive. So they went to Alexandria and Cairo. And many of the rabbis from the 1880s began to move to Jerusalem where there were yeshivot that were being set up. And in effect, over the next several decades, essentially the spiritual center of Aleppo's Jews was Jerusalem and no longer Aleppo.  MANYA: Another turning point for Aleppo came in World War I when the Ottoman Empire abandoned its neutral position and sided with the Central Powers–including Bulgaria, Austria-Hungary and Germany.  Many wealthy Jews had acquired foreign nationalities from countries that were not allies. Now considered enemy citizens, they were deported and never came back. In addition, Jews and Christians up to that point could pay a special tax to avoid serving in the army. That privilege ended in 1909. MARCUS: Because of the Balkan Wars, there was a sense that the empire is going to collapse if they don't essentially raise a large force to defend it. And there was a kind of flight that really decimated the community by 1918, when the war ended. MANYA: Besides those two wartime exceptions, Abraham says the departure of Jews from Syria was almost always motivated by the promise of better opportunities. In fact, opportunity might have been what drew the Safdie family to and from Aleppo. MANYA: Originally from Safed, as their name suggests, the Safdie family arrived in Aleppo sometime during the 16th or 17th centuries. By that time, the Jewish community in Safed, one of the Four Holy Cities in Judaism located in modern-day Israel, had transformed it into a lucrative textile center. So lucrative that the sultan of the ruling Ottoman Empire ordered the forced deportation of 1,000 Jewish families to Cyprus to boost that island's economy.  It's not clear if those deportations or the decline that followed pushed the Safdie family north to Aleppo. Most of them stayed for roughly three centuries–through World War One and France's brief rule during the Interwar period. But in 1936, amid the Great Depression, which affected Syria as well, Leon Safdie, the ninth of ten children born to textile merchants, moved to Haifa and set up his own trading business. Importing textiles, woolens, and cottons from England and fabrics from Japan and India.  A year later, he met his wife Rachel who had sailed from Manchester to visit her sister in Jerusalem. She spoke English and a little French. He spoke Arabic and French. They married a month later. OREN: My grandfather lived in Haifa, he was a merchant like many Syrian Jews were. He imported textiles. He freely went between the different countries, you know, there weren't really so many borders. A lot of his people he worked with were Arab, Druze, Christian, Muslim. Before independence, even though there was obviously some tension, being somebody who is a Syrian Jew, who spoke Arabic, who spoke French, he was sort of just one of the region. MANYA: Moshe Safdie was born in 1938. He says the onset of the Second World War created his earliest memories – hosting Australian soldiers in their home for Shabbat and making nightly trips into air raid shelters. Every summer, the family vacationed in the mountain resorts of Lebanon to visit aunts and uncles that had moved from Aleppo to Beirut. Their last visit to Lebanon in the summer of 1947 culminated with all of the aunts, uncles, and cousins piling into three Chrysler limousines and caravanning from Beirut to Aleppo to visit their grandmother and matriarch, Symbol. MOSHE: I remember sort of the fabric of the city. I have vague memories of the Citadel of Aleppo, because it was an imposing structure. I remember her – a very fragile woman, just vaguely. MANYA: While most of Moshe's memories of Aleppo are vague, one memory in particular is quite vivid. At that time, the United Nations General Assembly was debating the partition plan that would divide what was then the British Mandate of Palestine between Jews and Arabs. Tensions ran high throughout the region. When Moshe's uncles noticed Moshe wearing his school uniform on the streets of Aleppo, they panicked.  MOSHE: They were terrified. We were walking in the street, and we had khaki shirts and khaki pants. And it had stitched on it, as required in our school, the school badge, and it said, ‘Thou shalt be humble' in Hebrew. And they saw that, or at least they noticed we had that, and they said: ‘No, this is very dangerous!' and they ripped it off.' MANYA: It would be the first and last time Moshe Safdie visited Aleppo. On the 29th of November, the UN voted on a resolution to divide Palestine into two states, one Arab and one Jewish. The news arrived in Aleppo the following morning. MARCUS: This was New York time, in the evening, when the decision was made. So already, people started planning demonstrations for the next day, in support of the Palestinians. And that next day began with what was a peaceful demonstration of students, and then all kinds of people joined in and before long it became an attack on Jewish property. The synagogues were set ablaze. Many Jewish homes were burned, businesses were looted. And so the day ended with the Jews really in a state of fright.  MANYA: The mob looted the Jewish quarter and burned the Great Synagogue, scattering and desecrating the pages of the Aleppo Codex. The caretaker of the synagogue and his son later returned to the ashes to salvage as much as they could. But most of the community's leadership took a train to Beirut and never looked back.  Of course, as previously mentioned, Aleppo had already witnessed a steep decline in its Jewish population. The numbers vary widely, depending on the source, but by 1947, on the eve of the Jewish exodus from Syria, Iraq, and other Arab countries, Aleppo had anywhere between 6,000 and 15,000 Jews, whereas Baghdad had between 75 and 90,000. MARCUS: More than half the population left within a month. The community after that, in the next two, three weeks, was in a situation in which some people decided that was the end.  They took possessions that they could, got on buses and left for Beirut. That was the safe destination to go to. And there was traffic between the two areas.  Some people decided to stay. I mean, they had business, they had interest, they had property that they didn't want to leave. You can imagine the kind of dilemmas face people suddenly, the world has changed, and what do I do? Which part of the fork do I go?  MANYA: Those who left effectively forfeited their property to the Syrian government. To this day, the only way to reclaim that property and be allowed to sell it is to return and become Syrian citizens. Those who stayed were trapped. Decimated and demoralized, Aleppo's Jews came under severe travel restrictions, unable to travel more than four kilometers from their homes without permission from the government, which tracked their comings and goings. MARCUS: The view was that if they leave, they'll end up in what's called the Zionist entity and provide the soldiers and aid to the enemy. So the idea was to keep them in.  So there's a reality there of a community that is now stuck in place. Unable to emigrate. That remained in place until 1970, when things began to relax. It was made possible for you to leave temporarily for a visit. But you have to leave a very large sum as a deposit. The other option was essentially to hire some smugglers to take you to the Turkish or the Lebanese border, and basically deliver you to another country where Jews had already networked. The Mossad had people who helped basically transfer them to Israel. But that was very risky. If you were caught, it's prison time and torture.  Over the next 45 years, many of the young left gradually, and many of them left without the parents even knowing. They will say ‘I'm going to the cinema and I'll come back'. MANYA: On May 14, 1948, Israel declared independence. But the socialist politics of the new Jewish state did not sit well with Leon Safdie who much preferred private enterprise. He also felt singled out, as did many Sephardi and Mizrahi Jews in Israel at the time.  OREN: In some ways, it almost created some tension for him on several fronts, right? First of all, between him and his clients, who he had been doing business with in the Arab world, for many years. All of a sudden, those relationships are called into question. And as my grandfather was an importer of textiles, it was considered a luxury good. And when you're in wartime, there were rations.  The high tariffs really killed my grandfather's business. So, he wanted to stay in Israel. He helped with the war effort. He really loved the country and he knew the people, but really for three years, he sat idle and just did not have work. He was a man that really needed to work, had a lot of pride. MANYA: In 1953, Leon and Rachel sought opportunity once again – this time in Montreal – a move Moshe Safdie would forever resent. When in 1959 he married Oren's mother Nina, an Israeli expat who was trying to return to Israel herself, they both resolved to return to the Jewish state. Life and phenomenal success intervened. While studying architecture at McGill University, Moshe designed a modern urban apartment building [Habitat 67] that incorporated garden terraces and multiple stories. It was built and unveiled during the 1967 World's Fair in Montreal, and Moshe's career took off.  OREN: It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens. And it's something that has sort of preoccupied him for his whole career. It comes from somebody being ripped out from their home. Those kinds of things I think stay with you. MANYA: Eventually, in 1970, Moshe opened a branch of his architecture firm in Jerusalem and established a second home there. Oren recalls visiting every summer – often with his grandfather Leon.   OREN: And I remember going with him when he'd come to Israel when I was there, because we used to go pretty much every summer. He would love to go down to Jericho. And we'd sit at the restaurants. I mean, there was a period of time, you know, when it was sort of accepted that Jews could travel to the West Bank, to Ramallah and everything. And he loved to just speak with the merchants and everything, he loved that. He felt so at home in that setting. It was not dangerous, as it is today, obviously. I think everyone back then thought it was a temporary situation. And obviously, the longer it goes, and the more things happen, it feels more permanent. And of course, that's where we are today. But that time, in my head, sort of just is a confirmation that Jews and Arabs have a lot more in common and can get along … if the situation was different. MANYA: As the son of an Israeli citizen, Oren is considered an Israeli citizen too. But he concedes that he is not fully Israeli. That requires more sacrifice. In 1982, at the age of 17, he signed up for Chetz V'Keshet, at that time a 10-week program run in conjunction with the Israel Defense Forces for American and Canadian teens and designed to foster a connection to Israel. The program took place during the First Lebanon War, Israel's operation to remove terrorists from southern Lebanon, where they had been launching attacks against Israeli civilians. OREN: So this was a mix of basic training, where we trained with artillery and things and did a lot of war games. And from there, you know, their hope was that you would join the military for three years. And I did not continue.  I guess there's a part of me that regrets that. Even though I'm an Israeli citizen, I can't say I'm Israeli in the way that Israelis are. If the older me would look back, then I would say, ‘If you really want to be connected to Israel, the military is really the only way. I'd say at that young age, I didn't understand that the larger picture of what being Jewish, what being Israeli is, and it's about stepping up. MANYA: Now in his early 50s, Oren tries to step up by confronting the anti-Israel propaganda that's become commonplace in both of his professional worlds: theater and academia. In addition to writing his own scripts and screenplays, he has taught college level playwriting and screenwriting. He knows all too often students fall prey to misinformation and consider anything they see on social media or hear from their friends as an authoritative source.  A few years ago, Oren assigned his students the task of writing a script based on real-life experience and research. One of the students drafted a script about bloodthirsty Israelis killing Palestinian children. When Oren asked why he chose that topic and where he got his facts, the student cited his roommate.  Oren didn't discourage him from pitching the script to his classmates, but warned him to come prepared to defend it with facts. The student turned in a script on an entirely different topic. OREN: You know, there were a lot of plays that came up in the past 10 years that were anti-Israel. You'd be very hard-pressed to find me one that's positive about Israel. No one's doing them. MANYA: Two of his scripts have come close. In 2017, he staged a play at the St. James Theatre in Old Montreal titled Mr. Goldberg Goes to Tel Aviv– a farce about a gay Jewish author who arrives in Tel Aviv to deliver a blistering attack on the Israeli government to the country's left-leaning literati.  But before he even leaves his hotel room, he is kidnapped by a terrorist. Investors lined up to bring it to the silver screen and Alan Cumming signed on to play Mr. Goldberg. But in May 2021, Hamas terrorists launched rockets at Israeli civilians, igniting an 11-day war. The conflict led to a major spike in antisemitism globally.  OREN: The money people panicked and said, ‘We can't put up a comedy about the Middle East within this environment. Somebody is going to protest and shut us down,' and they cut out. MANYA: Two years later, an Israeli investor expressed interest in giving the movie a second chance. Then on October 7 [2023], Hamas launched a surprise attack on 20 Israeli communities -- the deadliest attack on the Jewish people since the Holocaust. More than 1,200 Israelis have been killed, thousands of rockets have been fired on Israel, and more than 100 hostages are still in captivity. OREN: Mr. Goldberg Goes to Tel Aviv collapsed after October 7th. I don't think anybody would have the appetite for a comedy about a Hamas assassin taking a left-wing Jew hostage in a hotel room. MANYA: Another play titled “Boycott This” was inspired by Oren's visit to a coffee shop in Oaxaca, Mexico in 2011. The walls of the cafe were plastered with posters urging boycotts of Israel and accusing it of blood libel. Oren and his daughter created their own posters and stood outside the coffee shop calling on customers to boycott the cafe instead. But the father and daughter's impromptu protest is just one of three storylines in the play, including one about the 1943 boycott of Jews in Poland–where his mother spent part of her childhood in hiding during the Holocaust.  The third storyline takes place in a post-apocalyptic world where Iran has succeeded in wiping Israel off the map. A Jewish woman has been forced to become one of the enemy's wives – a threat some hostages taken on October 7 have reported hearing from their captors.  OREN: It was really my attempt to try and show how the boycotts of Israel today, in light of, you know, 1943, were really not different.  MANYA:  Even now, Oren has not been able to convince a college or theater to stage “Boycott This,” including the Jewish museum in Los Angeles that hosted his daughter's bat mitzvah on October 7, 2023.    OREN: I've sort of wanted to shine a light on North American Jews being hypercritical of Israel, which I guess ties into BDS. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. MANYA: When Presidents George Bush and Bill Clinton finally secured a legal way for Syrian Jews to leave between 1992 and 1994, most did. The last Jews of Aleppo were evacuated from the city in October 2016. MARCUS: They took all the siddurim and everything, put them in boxes. It was just essentially closing shop for good. They knew they're not coming back. MANYA: The food, liturgy, music, the traditions of hospitality and social welfare endure, but far from the world of which it was part. Walk into any synagogue in the Aleppo tradition after sundown on Shabbat and be treated to a concert until dawn – a custom called baqashot. MANYA: Before Oren's grandmother Rachel passed away, his cousin Rebecca did a piece for Canadian Broadcast News featuring their 95-year-old grandmother in the kitchen.  RACHEL SAFDIE: When we were children, we used to love all these dishes. My mother used to make them all the time and it's very, very tasty. Anything made, Middle East food, is very tasty. OREN: It's 10 minutes for me to see my grandmother again, in video, cooking the mehshi kusa, which is sort of the stuffed eggplant with the apricots and the meat. And there's really a great moment in it, because they're doing it together and they put it in the oven, and at the end of this 10-minute movie, they all come out of the oven, and like they're looking at it and they're tasting, and my grandmother points … RACHEL: I know which ones you did. You did this one.  CBN INTERVIEWER: How do you know?  RACHEL: I know. And this recipe has been handed down from generation to generation. OREN: It's so much like my grandmother because she's sort of a perfectionist, but she did everything without measuring. It was all by feel. The kibbeh, beans and lamb and potatoes and chicken but done in a different way than the Ashkenaz. I don't know how to sort of describe it.  The ka'ake, which were like these little pretzels that are, I'd say they have a taste of cumin in them. MARCUS: Stuffed aubergine, stuffed zucchini, tomatoes, with rice, pine nuts and ground beef and so forth. Meatballs with sour cherries during the cherry season. MANYA: Oren would one day like to see where his ancestors lived. But according to Abraham, few Aleppo Jews share that desire. After the Civil War and Siege of Aleppo in 2012 there's little left to see. And even when there was, Aleppo's Jews tended to make a clean break. MARCUS: People did not go back to visit, the second and third generations did not go back. So you see, for example, here Irish people of Irish origin in the United States, they still have families there. And they go, and they take the kids to see what Ireland is like. Italians, they do the same, because they have a kind of sense, this is our origin.  And with Aleppo, there wasn't. This is a really unusual situation in terms of migrations of people not going back to the place. And I think that probably will continue that way. MANYA: Syrian 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 Oren and Moshe for sharing their story. You can read more in Moshe's memoir If Walls Could Speak: My Life in Architecture. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  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 or Spotify to rate us and write a review to help more listeners find us.

This week's monument is the Great Mosque of Djenné, found in Mali, which to this day remains the largest mud brick building on the planet. Hosted on Acast. See acast.com/privacy for more information.

In today's show we feature two authors on the shortlist for the Yoto Carnegie Medal for Writing. Children's Laureate Joseph Coelho tells us how Greek myth inspired his book 'The Boy Lost in the Maze', and Hiba Noor Khan tells us the lesser known story of how the Great Mosque in Paris helped the Jewish community in World War Two in 'Safiyyah's War'

Join the OWLs in Madrid and Cordoba! Visit the Royal Palace, the Mezquita-Catedral (a Great Mosque turned cathedral), the old  Roman Bridge, the Prado Museum, and more!  Like and Subscribe   .  

*) Israel presents Rafah invasion plan to War Cabinet amid fears of civilian casualties Israel's military has proposed a plan for the invasion of Gaza's Rafah city, aligning with Prime Minister Benjamin Netanyahu's assertion of the necessity of a ground invasion in Rafah for what he calls a "total victory." Concerns persist about potential civilian casualties in Rafah, where 1.4 million forcibly displaced Palestinians are concentrated. The city is also a crucial entry point for aid brought in through neighbouring Egypt as the enclave faces famine. Talks in Doha involving Egyptian, Qatari, and US representatives, along with Israeli and Hamas officials, aim to secure a truce before the upcoming Muslim holy month of Ramadan. *) Jordan warns of conflict spread in region due to Israel's Gaza war Jordan's Foreign Minister Ayman Safadi has cautioned against the continuation of the Israeli onslaught on Gaza during Ramadan, stating that it poses a risk of escalating the conflict in the region. Speaking at a press conference in Amman with Bulgarian Foreign Minister Mariya Gabriel, Safadi emphasised the potential for an explosive situation if the aggression persists during the Muslim fasting month. He urged a halt to the ongoing war, expressing concerns about the increasing risks and casualties associated with the prolonged conflict. *) Israeli vows continued attacks on Hezbollah despite Gaza Ceasefire Israel's Defence Minister Yoav Gallant has pledged to intensify strikes against Lebanon's Hezbollah, even if a ceasefire is achieved with Hamas in Gaza. While Hezbollah indicated a willingness to cease daily attacks on Israel with a Gaza ceasefire, Gallant dismissed the idea that the temporary truce would extend to the northern front. Emphasising an independent approach, he affirmed the goal of pushing Hezbollah away from the Israeli border, either through diplomatic means or by force. *) Demonstrations across Spain call for arms embargo on Israel Hundreds of thousands rally across Spain, denouncing Israel's actions in solidarity with Palestine. Protesters demand an immediate arms trade halt with Israel, led by Podemos leader Ione Belarra, who plans to present a parliamentary motion for an arms embargo, questioning the government's sincerity in its support for Palestine. *) Algeria unveils Africa's largest mosque with world's tallest minaret Algeria unveiled Africa's largest mosque on its Mediterranean coast, overcoming political delays and cost overruns. Constructed by a Chinese firm, the Great Mosque of Algiers boasts the world's tallest minaret at 869 feet. The third-largest mosque globally and the largest outside Islam's holiest cities, it can accommodate 120,000 worshippers with modernist features honouring Algerian tradition.

Saudi Arabia's got some crazy desert vibes going on, I'm talking about vast stretches of sand that'll make you feel like you're stranded on Mars. So, naturally, only about 20% of the place is populated because, let's face it, not too many folks are into setting up camp in scorching hot deserts. Plus, most of the country's resources and cities are concentrated in the more habitable regions along the coasts and near oases. The rest? Well, it's basically a giant sandbox with occasional cities popping up like mirages in the distance. But hey, at least it keeps the real estate prices down for those who are adventurous enough to call the desert home! Credit: CC BY 2.0 https://creativecommons.org/licenses/... Riyadh: Sammy Six - https://flic.kr/p/aHiXaD, https://commons.wikimedia.org/wiki/Fi... Abha: Basheer Olakara, https://flic.kr/p/bdhQxM Jeddah: Nadya Peek, https://flic.kr/p/9kvUnV CC BY-SA 2.0 https://creativecommons.org/licenses/... Abha: marviikad from Al Khobar, Saudi Arabia, https://commons.wikimedia.org/wiki/Fi... Al Shifa: marviikad, https://flic.kr/p/zvcJTm برق حقل: ADEL AL-OMRANI, https://flic.kr/p/NNCyxV Medina: محمد الحدادي, CC BY 3.0 https://creativecommons.org/licenses/..., https://commons.wikimedia.org/wiki/Fi... CC BY-SA 3.0 https://creativecommons.org/licenses/... Saudi Aramco: Hmn1988, https://commons.wikimedia.org/wiki/Fi... Statue Abha: Aiman ALhaddad, https://commons.wikimedia.org/wiki/Fi... BSM 2571: Bassam.salim, https://commons.wikimedia.org/wiki/Fi... الطائف من جبل الهدى1: عباد ديرانية, https://commons.wikimedia.org/wiki/Fi... khadim-un-nabi Rao: Medina, https://commons.wikimedia.org/wiki/Fi... Medina, https://commons.wikimedia.org/wiki/Fi... CC BY-SA 4.0 https://creativecommons.org/licenses/... Madain Saleh: Ahmad AlHasanat, https://commons.wikimedia.org/wiki/Fi... Jeddah Tower: S.Nitzold, https://commons.wikimedia.org/wiki/Fi... Jeddah tower: Alejandro vn, https://commons.wikimedia.org/wiki/Fi... King Fahd's Fountain: Tahir mq, https://commons.wikimedia.org/wiki/Fi... Great Mosque of Mecca: Saudipics.com, https://commons.wikimedia.org/wiki/Fi... Festung von Tabuk: Stigolo, https://commons.wikimedia.org/wiki/Fi... Madina: Muhammad Mahdi Karim, https://commons.wikimedia.org/wiki/Fi... Animation is created by Bright Side. #brightside ---------------------------------------------------------------------------------------- Music from TheSoul Sound: https://thesoul-sound.com/ Listen to Bright Side on: Spotify - https://open.spotify.com/show/0hUkPxD... Apple Podcast - https://podcasts.apple.com/podcast/id... ---------------------------------------------------------------------------------------- Our Social Media: Facebook -   / brightside   Instagram -   / brightside.official   Tik Tok - https://www.tiktok.com/@brightside.of... Snapchat -   / 1866144599336960   Stock materials (photos, footages and other): https://www.depositphotos.com https://www.shutterstock.com https://www.eastnews.ru ---------------------------------------------------------------------------------------- For more videos and articles visit: http://www.brightside.me Learn more about your ad choices. Visit megaphone.fm/adchoices

PREVIEW: Excerpt from a conversation with author Bruce Bechtol re the North Korea proliferation of missile technology and weaponry not only to the Islamic Republic of Iran  but also to Iran's proxies, Hezbollah and Hamas. There is also the North Korea tunnel engineering that links Pyongyang to Tehran and its proxies.  More of this later. https://www.cnn.com/videos/world/2023/12/19/gaza-tunnel-warfare-expert-sot-ebof-vpx.cnn https://nationalinterest.org/blog/korea-watch/are-rockets-fired-hamas-israel-coming-north-korea-185729  https://www.19fortyfive.com/2023/10/hamas-is-using-north-korean-weapons-against-israel/ https://www.voanews.com/a/skorea-s-spy-agency-hamas-used-north-korean-weapons-against-israel-/7432029.html    1867 Great Mosque of Gaza

Curator Alice Wilke transports from Switzerland to sub-Saharan cities in Africa, tracing Carnival traditions across continents, via Carrie Mae Weems' 20th century wallpapers, ceramic plates, and photographs. In 1993, the North American artist Carrie Mae Weems undertook a ‘pilgrimage' to West Africa to discover her heritage. With photographs of historic architectures, former slave sites, and colonies, she seeks to retell histories about the origins of civilisation - but ones which also highlight her position as a contemporary artist practicing from a diaspora. As The Evidence of Things Not Seen - the final stop on Weems' current ‘world tour' of exhibitions - opens in Switzerland, curator Alice Wilke talks about how the show has changed from between the Barbican, in London, and Basel. Starting with the Missing Link series (2003), we consider the particular history of Carnival in Basel, a time of social and political critique, and tradition with unexpected connections to the Caribbean. We see how Weems relocates celebrated - and celebrity - Black women like Mary J. Blige in her practice, composing photographs like Baroque paintings to play on conventions of Western/European art, and keep stories alive through their retelling. Moving through Weems' wider work, we consider the racism, internalised shadism, and hyper-visibility of Black people in society, and what European institutions haven't yet seen, in their under-representation of POC artists. Carrie Mae Weems. The Evidence of Things Not Seen runs at the Kunstmuseum Basel in Switzerland until 7 April 2024. For more, you can read my article. Part of JOURNEYS, a series of episodes leading to EMPIRE LINES 100. Return to Carrie Mae Weems: Reflections for Now at the Barbican in London, with curator Florence Ostende's EMPIRE LINES episode on From Here I Saw What Happened and I Cried (1995-1996): pod.link/1533637675/episode/b4e1a077367a0636c47dee51bcbbd3da For more about Weems' wallpapers, read about BLACK VENUS: Reclaiming Black Women in Visual Culture at Somerset House, in gowithYamo: gowithyamo.com/blog/reclaiming-visual-culture-black-venus-at-somerset-house For more about Dogon architecture in Africa, listen to Dr. Peter Clericuzio's episode on The Great Mosque(s) of Djenné, Mali, on EMPIRE LINES: pod.link/1533637675/episode/079e9ccf333c54e7116ce0f9a6e7a70c WITH: Alice Wilke, assistant curator at the Kunstmuseum Basel in Switzerland. She has worked as a research assistant at the city's HGK FHNW Art Institute, where she supervised the podcast series Promise No Promises!, the Kunsthalle Göppingen, and the Museum Tinguely. She is the assistant curator of The Evidence of Things Not Seen, with curator Maja Wismer. ART: ‘Africa Series, Carrie Mae Weems (1993)'. PRODUCER: Jelena Sofronijevic. Follow EMPIRE LINES on Instagram: instagram.com/empirelinespodcast And Twitter: twitter.com/jelsofron/status/1306563558063271936 Support EMPIRE LINES on Patreon: patreon.com/empirelines

Alongside the Great Mosque, the palace was the first structure built in Baghdad. Let's imagine this…You're a new visitor, you've traveled for miles, perhaps stopping at the funduq as you slowly make your way to the round city. There's a bustle as crowds of visitors wind their way from the many roads to the gates of Baghdad. As you pass the entry, you see it. Right in your line of sight, the palace in the center of the city, rising above all other buildings with a gleaming green dome against the backdrop…An original Ubisoft series, produced by Paradiso Media.Written by: Ali A OlomiHosted by: Ali A Olomi, Deana HassaneinMixing and editing: Adrien Le Blond, Jimmy BardinPre-existing music: Music from Assassin's Creed Mirage (Original Game Soundtrack) by Brendan Angelides, and from Walissarābi Minnal‘irfān (A Tribute To Mirage).Label: Ubisoft MusicIllustration: © Ubisoft Entertainment. All Rights ReservedProduction Coordinator: Brendan GalbreathAdditional Production Assistants: Yael Even Or, Molly O'Keefe, Madeleine Weinberg, Aimie FaconnierProducers: Axelle Gobert, Abi McNeilExecutive Producers Ubisoft: Etienne Bouvier, Julien FabreExecutive Producers Paradiso Media: Benoit Dunaigre, Emi NorrisIf you liked this podcast please subscribe, rate & review. To find out more go to Assassins Creed or find us on Facebook, Twitter & Instagram. Hosted on Acast. See acast.com/privacy for more information. Hosted on Acast. See acast.com/privacy for more information.

The Great Mosque was positioned in the center of Baghdad, with numerous smaller mosques dotted around the various neighborhoods. A place of daily prayer, a community center, a place to feed the poor and hungry. The mosque was for everyone from the powerful to the ordinary…You hear the call to prayer as it reverberates throughout the city. It comes in from the distance as the main mosque starts the call, then neighborhood by neighborhood the call is picked up. It's part of the soundscape of the city—cutting through the din and noise, drawing you in to join as one religious body to pray.An original Ubisoft series, produced by Paradiso Media.Written by: Ali A OlomiHosted by: Ali A Olomi, Deana HassaneinMixing and editing: Adrien Le Blond, Jimmy BardinPre-existing music: Music from Assassin's Creed Mirage (Original Game Soundtrack) by Brendan Angelides, and from Walissarābi Minnal‘irfān (A Tribute To Mirage).Label: Ubisoft MusicIllustration: © Ubisoft Entertainment. All Rights ReservedProduction Coordinator: Brendan GalbreathAdditional Production Assistants: Yael Even Or, Molly O'Keefe, Madeleine Weinberg, Aimie FaconnierProducers: Axelle Gobert, Abi McNeilExecutive Producers Ubisoft: Etienne Bouvier, Julien FabreExecutive Producers Paradiso Media: Benoit Dunaigre, Emi NorrisIf you liked this podcast please subscribe, rate & review. To find out more go to Assassins Creed or find us on Facebook, Twitter & Instagram. Hosted on Acast. See acast.com/privacy for more information. Hosted on Acast. See acast.com/privacy for more information.

This week Joe and Laurence discuss one of the world's oldest and most expensive structures, reveal the freshly appointed builder for Australia's next super tall tower, and compare how Australia's construction industry shapes up against the USA in the world of embodied carbon. Join in to hear more on the interesting stories behind these topics.   For any questions or suggestions please contact Joe and Laurence at podcast@laurello.au. 

In this episode I have an incredibly rich dialogue with visual artist Tayo Heuser. We learned about her very unique upbringing, having grown up living multiple countries and continents. We talked about how these experiences shaped her relationship to her art and her spirituality. We talked about her interactions with Shamans at young age and how her explorations of Mosques and ancient sites influenced her curiosity with geometry and organic forms found in nature. We discuss her work and the importance of her studio being a sacred space. We also talk about the art world institutions and contemplated why some may be more inclined to feel the spiritual energy in art while others have a more difficult time. All in all it was a really engaging discussion and Tayo is such an important voice for the emerging institutional acceptance of the Spiritual in art. -------------------------------------------------------- Tayo Heuser was born in Washington D.C. but raised in North, East and West Africa. She returned to the United States to attend college at the Rhode Island School of Design. In Tunisia Heuser wandered the ruins of Carthage admiring the vast expanses of the former Roman market place and baths, along with the Roman mosaics still embedded in the ground. The Great Mosque of Kairouan with its horseshoe arches and Islamic tiles were mesmerizing.  Thus began her interest in the geometry used to create patterns. The visual experiences would continue to inform her artwork for years to come. Libya and the Sudan would also influence her work not only for the Roman ruins but her voyages through the Sahara. The night sky and infinite horizon of the desert would be imprinted on her mind. The other end of the spectrum from the stillness of the desert would be in the Ivory Coast. Heuser would revel in the vibrant color of the textiles worn by the Ivorian people along with the varied and abundant vegetation.  Often a friend would drive her into the bushland to meet with shamans.  Heuser is a world citizen. Her identity transcends her geography and political borders. Her art work is a confluence of her cultural experiences both visual and spiritual. Her paintings are like portals in that they represent a world of infinite possibilities. There is time for reflectivity and timeless tranquility. They create a heightened perception of the world we live in. They are passageways between her interior and exterior worlds like a spiritual excavation. Her work addresses the central theme of cosmic balance between light and darkness, spirit and matter.  Heuser has had a yearlong exhibition at the Phillips Collection in Washington D.C. as well as participating in group shows there and at the Weatherspoon Museum, the Rhode Island School of Design Museum, the University Art Museum at Long Beach California and the Chazan Museum of Art. Her work has been exhibited internationally. Most recently at Space 776 in NYC presently her work is featured at the Phillips Collection Entrance Lobby (2023) and at the Chateau de Fernelmont in Belgium. Heuser participated in an exhibition with the Jamestown Arts Center in 2021 and in 2020 with Jason Jacques gallery in San Francisco (Fog Design +Art 2020), Odetta gallery in NYC amongst others.  Her most recent solo exhibitions (2018 ) were at The UMass Dartmouth Gallery, MA and The Jamestown Art Center in RI (2016 ) Heuser's work is in the permanent collection of The RISD Museum, Providence RI, The Weatherspoon Museum, Greensboro, NC, The Hammer Museum Los Angeles, CA, and The Phillips Collection, Washington D.C.. Other collections, amongst others, include the American Embassy in Jeddah, Saudi Arabia, the Leeds Foundation Philadelphia, PA, and the Werner Kramarsky Collection NYC. Heuser's work has been featured in publications including, The Los Angeles Times, The Boston Globe, Art New England, Artscope, The Boston Herald, La Libre Magazine, Le Soir and the Washington Post. http://www.tayoheuser.com --- Support this podcast: https://podcasters.spotify.com/pod/show/martin-l-benson/support

Enjoy this sample of my newest Bonus Episode.  The full version is now available on the Bonus Podcast for Silk+ Members! Summary: You will hear the true, and sometimes humorous, experiences of two visitors to Egypt in 1905.  Join them on their adventures while you learn about the City of Cairo, The Great Mosque, Dragomans, … Continue reading (((Sample))) New Bonus Episode | My Visit to Cairo & The Great Pyramid [1905]

In Season 2 Episode 8 of the Attempt Adventure Podcast, hosts James Barrett and Michael Desrosiers are joined by returning guest, Michael's younger brother, Kyle Desrosiers. Kyle, a Fulbright Scholar based in Tel Aviv, Israel, comes on the show to talk about learning Hebrew, language as a gateway to culture, and his recent experiences visiting the Great Mosque of Jaffa and learning about Israeli religious law. Also in this episode, James takes the second penalty of the season, and the hosts discuss Thai canal communities, language apps, and birdfeeder bears. Do you have any travel or adventure experiences you'd like to share with us? Would you like to be a guest on the show, pitch an episode idea, or just get in touch to say "hi"? Write to us at hello@attemptadventure.com with listener mail. We would love to hear from you! Our new monthly challenge comes from our guest Linda King from thesmarttravelista.com! It's time to practice your travel writing. Describe your hometown or where you live in 1000 (or 100) words. Send in the results to hello@attemptadventure.com with the subject line "challenge" for the chance to win some Attempt Adventure Podcast merchandise. Visit our website for more information. Visit our website attemptadventure.com for show notes and more! In this week's Adventure in the News, James has found an article about a bear which attacked a family through a window. Don't worry... everyone was ok (except the poor bear...), but it's a lesson on the dangers of wildlife and the importance of respecting nature! https://www.yahoo.com/gma/bear-charges-window-wisconsin-180210151.html#:~:text=A%20Wisconsin%20couple%20stabbed%20and,attacking%20them%20on%20Sunday%20night.

On the evening of January 29, 2017, the Respondent, 27-year-old Alexandre Bissonnette, left home with two firearms and ammunition, heading to the Great Mosque of Québec. On arrival, he fired at the worshippers for 2 minutes, resulting in fatalities and severe injuries. He would go on to plead guilty on 12 counts, including six of first-degree murder. At sentencing, Mr. Bissonnette challenged the constitutional validity of s. 745.51 empowering a judge to order parole ineligibility periods of 25 years for each murder, to be served consecutively,The sentencing judge concluded the provision infringes ss. 12 and 7 of the Charter, and that the limits on the protected rights had not been shown to be justified in a free and democratic society. He found the appropriate remedy would be to “read in” a new wording that would allow a court to impose consecutive periods of less than 25 years. Mr. Bissonnette appealed to the Quebec Court of Appeal, which unanimously held that s. 745.51 does infringes ss. 12 and 7 of the Charter. However, the Court found that the constitutional incompatibility identified by the sentencing judge goes to the very heart of the provision and that reading in is, therefore, not appropriate. It accordingly declared s. 745.51 of the Criminal Code is invalid and of no force or effect. As a result, it ordered a total period of parole ineligibility of 25 years.

On the evening of January 29, 2017, the Respondent, 27-year-old Alexandre Bissonnette, left home with two firearms and ammunition, heading to the Great Mosque of Québec. On arrival, he fired at the worshippers for 2 minutes, resulting in fatalities and severe injuries. He would go on to plead guilty on 12 counts, including six of first-degree murder. At sentencing, Mr. Bissonnette challenged the constitutional validity of s. 745.51 empowering a judge to order parole ineligibility periods of 25 years for each murder, to be served consecutively, The sentencing judge concluded the provision infringes ss. 12 and 7 of the Charter, and that the limits on the protected rights had not been shown to be justified in a free and democratic society. He found the appropriate remedy would be to “read in” a new wording that would allow a court to impose consecutive periods of less than 25 years. Mr. Bissonnette appealed to the Quebec Court of Appeal, which unanimously held that s. 745.51 does infringes ss. 12 and 7 of the Charter. However, the Court found that the constitutional incompatibility identified by the sentencing judge goes to the very heart of the provision and that reading in is, therefore, not appropriate. It accordingly declared s. 745.51 of the Criminal Code is invalid and of no force or effect. As a result, it ordered a total period of parole ineligibility of 25 years.

On the evening of January 29, 2017, the respondent, Mr. Bissonnette, who was 27 years old at the time, left home with two firearms and ammunition and headed to the Great Mosque of Québec. On arriving there, he fired on the worshippers who were present. He pleaded guilty on 12 counts, including six of first degree murder. Before the sentencing judge, the respondent challenged the constitutional validity of s. 745.51 of the Criminal Code, a provision under which, in the event of multiple murders, a judge may, in addition to imposing a life sentence, order parole ineligibility periods, to be served consecutively, of 25 years for each murder. The sentencing judge concluded that the section in question infringes ss. 12 and 7 of the Canadian Charter of Rights and Freedoms, and that the limits on the protected rights had not been shown to be justified in a free and democratic society. He found that the appropriate remedy would be to read in a new wording that would allow a court to impose consecutive periods of less than 25 years. The Quebec Court of Appeal reached the same conclusions as regards the constitutionality of the provision, but it was of the view that the constitutional incompatibility identified by the sentencing judge goes to the very heart of the provision and that reading in is therefore not appropriate. It accordingly declared that s. 745.51 of the Criminal Code is invalid and of no force or effect. As a consequence, it ordered a total period of parole ineligibility of 25 years in this case. Argued Date 2022-03-24 Keywords Canadian charter (Criminal) - Constitutional law, Criminal law, Cruel and unusual treatment or punishment (s. 12), Right to life, liberty and security of person (s. 7) - Charter of Rights and Freedoms — Constitutional law — Criminal law — Cruel and unusual treatment or punishment — Right to life, liberty and security of person — Accused pleading guilty on six counts of first degree murder and six counts of attempted murder — Accused challenging constitutional validity of provision allowing judge to add one 25 year period before eligibility for parole for each first degree murder — Whether s. 745.51 of Criminal Code, R.S.C. 1985, c. C 46, infringes s. 7 of Charter — Whether it infringes s. 12 of Charter — If so, whether it constitutes reasonable limit prescribed by law that can be demonstrably justified in free and democratic society under s. 1 of Charter - Whether 50 year period of ineligibility for parole is just and appropriate punishment in this case — Canadian Charter of Rights and Freedoms, ss. 1, 7, 12 Criminal Code, R.S.C. 1985, c. C 46, s. 745.51. Notes (Quebec) (Criminal) (By Leave) Disclaimers This podcast is created as a public service to promote public access and awareness of the workings of Canada's highest court. It is not affiliated with or endorsed by the Court. The original version of this hearing may be found on the Supreme Court of Canada's website. The above case summary was prepared by the Office of the Registrar of the Supreme Court of Canada (Law Branch).

On this special episode, we welcome back Erin Skinnider, who shares with us her epic adventure through West Africa in 2020. Travelling by plane, train, boat, or bus, Erin covered a lot of ground– visiting Mauritania, Senegal, Guinea Bissau, The Gambia, and more! From the Iron Ore Train to the Great Mosque of Djenné, she discovered the continent's cultural diversity and indulged in the local cuisine along the way.  Get helpful tips from Erin's first-hand experience on everything from transportation, accommodations, to where to go and how to prepare. Narrating her time in Ségou– the culture capital of Mali, to the deserts of Western Sahara, this episode will undoubtedly invoke a sense of wanderlust.  Feeling inspired? Check out our many epic adventure tours in Africa!  Follow us on Instagram @10Adventures for more adventure travel inspo! 

155 – Exploring the Art of Islamic Architecture Everywhere we go, in each part of the world, we will not have to look far to find a mosque. These buildings, rooms or locations are places of worship but can differ so much in appearance - from a single room to a vast construction. We explore the history behind some of the major mosques in the world (Masjid an-Nabwi and the Great Mosque of Cordoba) as well as look into the significance of these buildings, how their architecture has developed over recent years and look at recent, contemporary mosques within our own Ahmadiyya Muslim Community (Masjid Mubarak and Khadija Mosque).

The best example of Sahelian mud-brick architecture, the great mosque seems like a sandcastle rising from the Niger Inland Delta in Mali. Originally built in the early days of the Mali Empire, the mosque also connects with the Songhai, Africa's largest and strongest empire, whose collapse came at key moment in world history. We'll follow the fates of two great kings and see how choices made in the early 1500s echo today. And we'll eat tiguedegana, a peanut tomato stew that is just so freaking delicious. Sources: Abd Al-Rahman Al-Sa'di. Tarikh al-sudan Davidson, Basil, et al. A History of West Africa to the Nineteenth Century Dorsey, James Michael. “Mud and infidels: Djenné, Mali” in the San Diego Reader Dubois, Félix. Notre beau Niger… French, Howard W. Born in Blackness: Africa, Africans, and the Making of the Modern World, 1471 to the Second World War. Ibn Mukhtar.  Tarikh al-fattash Lonely Planet West Africa Meredith, Martin. The Fortunes of Africa: A 5000-year History of Wealth, Greed, and Endeavour Reader, John. Africa: A Biography of the Continent Wilson, Joe. “In search of Askia Mohammed: The epic of Askia Mohammed as cultural history and Songhay foundational myth”   Photograph by Francesco Bandarin CC 3.0

Welcome to the Instant Trivia podcast episode 340, where we ask the best trivia on the Internet. Round 1. Category: Begins And Ends In "N" 1: This word for a bedtime garment worn by women dates back to the 14th century. nightgown. 2: From the Middle English for name, it's a part of speech that can be a name, place or thing. noun. 3: Last name of "Boy Genius" Jimmy who starred in his own animated feature film in 2001. Neutron. 4: In the early 20th century, this kind of theatre charged 5 cents admission. nickelodeon. 5: This legal process by which one becomes a citizen of his adopted nation grants him the rights of a native-born citizen. naturalization. Round 2. Category: Scandals 1: The office of Baseball Commisioner was established in 1920 due to this 1919 event. Black Sox Scandal. 2: This fugitive financier said, "I want my own !#^%* country!". Robert Vesco. 3: In 1859 a sensational trial followed when a jealous husband killed Philip Barton Key, son of this man. Francis Scott Key. 4: Though the financial scheme known as the "Mississippi Bubble"burst in 1720, it led tothe settlement of this city. New Orleans. 5: In 1976 this country's Prince Bernhard quit several posts due to his unseemly relationship with the Lockheed Co.. The Netherlands/Holland. Round 3. Category: Ends In "Ough" 1: When it breaks, the cradle will fall. the bough. 2: A goon, a bruiser, a heavy, or a thug. a tough. 3: It's similar to batter, but it's too stiff to pour. dough. 4: To truly eat like a pig, put your food in one of these. a trough. 5: It's a political division of New York City; Queens is one. a borough. Round 4. Category: Brand "O" 1: You can read "Story O's" about this cookie on its website. Oreos. 2: A line of beauty products once was called "Oil of" this; now it's just this. Olay. 3: The dad of TV's Matthew Perry was the sailor in commercials for this men's scent. Old Spice. 4: Boston lawyer Marcus Urann marketed cranberry sauce under this brand name way back in 1912. Ocean Spray. 5: This brand's catchy "Wiener Jingle", still used today, was written in 1963. Oscar Mayer. Round 5. Category: Where Things Happened 1: This British prime minister gave a famous speech in Fulton, Missouri March 5, 1946. Winston Churchill. 2: This site of the Great Mosque and the Kaaba was the capital of the kingdom of Hejaz. Mecca. 3: California city where Father Junipero Serra is buried and Clint Eastwood once served as mayor. Carmel. 4: When Marco Polo reached this city in 1275 it was called Cambaluc. Peking/Beijing. 5: Edmund Halley had an observatory on this island 145 years before Napoleon was observed there. Saint Helena. Thanks for listening! Come back tomorrow for more exciting trivia!

This episode is also available as a blog post: http://afghannewswire.com/2021/11/13/report-from-great-mosque-eidgah/

The Kaʿba is the famous cuboid structure at the center of the Great Mosque in Mecca. In his book The Kaʿba Orientations: Readings in Islam's Ancient House (Edinburgh University Press, 2020), Simon O'Meara (SOAS) looks at the way Muslims from the beginnings of Islam to the 18th century engaged with the existence of such a structure, as a location, as an architectural object, as a direction, as a focus of devotion and prayer. He studies both material and visual as well as literary engagements through which Muslims pilgrims and scholars interpreted their own place in the world in relation to a location held to be the world's axis, and the consequences from a religious and psychological perspective of the often fraught and violent history of the built structure itself, its uses, and the emotional connection that millions of Muslims continue to feel towards it to this day. Miguel Monteiro is a PhD student in Near Eastern Languages and Civilizations at Yale University. Twitter @anphph Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

The Kaʿba is the famous cuboid structure at the center of the Great Mosque in Mecca. In his book The Kaʿba Orientations: Readings in Islam's Ancient House (Edinburgh University Press, 2020), Simon O'Meara (SOAS) looks at the way Muslims from the beginnings of Islam to the 18th century engaged with the existence of such a structure, as a location, as an architectural object, as a direction, as a focus of devotion and prayer. He studies both material and visual as well as literary engagements through which Muslims pilgrims and scholars interpreted their own place in the world in relation to a location held to be the world's axis, and the consequences from a religious and psychological perspective of the often fraught and violent history of the built structure itself, its uses, and the emotional connection that millions of Muslims continue to feel towards it to this day. Miguel Monteiro is a PhD student in Near Eastern Languages and Civilizations at Yale University. Twitter @anphph Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The Kaʿba is the famous cuboid structure at the center of the Great Mosque in Mecca. In his book The Kaʿba Orientations: Readings in Islam's Ancient House (Edinburgh University Press, 2020), Simon O'Meara (SOAS) looks at the way Muslims from the beginnings of Islam to the 18th century engaged with the existence of such a structure, as a location, as an architectural object, as a direction, as a focus of devotion and prayer. He studies both material and visual as well as literary engagements through which Muslims pilgrims and scholars interpreted their own place in the world in relation to a location held to be the world's axis, and the consequences from a religious and psychological perspective of the often fraught and violent history of the built structure itself, its uses, and the emotional connection that millions of Muslims continue to feel towards it to this day. Miguel Monteiro is a PhD student in Near Eastern Languages and Civilizations at Yale University. Twitter @anphph Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/architecture

The Kaʿba is the famous cuboid structure at the center of the Great Mosque in Mecca. In his book The Kaʿba Orientations: Readings in Islam's Ancient House (Edinburgh University Press, 2020), Simon O'Meara (SOAS) looks at the way Muslims from the beginnings of Islam to the 18th century engaged with the existence of such a structure, as a location, as an architectural object, as a direction, as a focus of devotion and prayer. He studies both material and visual as well as literary engagements through which Muslims pilgrims and scholars interpreted their own place in the world in relation to a location held to be the world's axis, and the consequences from a religious and psychological perspective of the often fraught and violent history of the built structure itself, its uses, and the emotional connection that millions of Muslims continue to feel towards it to this day. Miguel Monteiro is a PhD student in Near Eastern Languages and Civilizations at Yale University. Twitter @anphph Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Kaʿba is the famous cuboid structure at the center of the Great Mosque in Mecca. In his book The Kaʿba Orientations: Readings in Islam's Ancient House (Edinburgh University Press, 2020), Simon O'Meara (SOAS) looks at the way Muslims from the beginnings of Islam to the 18th century engaged with the existence of such a structure, as a location, as an architectural object, as a direction, as a focus of devotion and prayer. He studies both material and visual as well as literary engagements through which Muslims pilgrims and scholars interpreted their own place in the world in relation to a location held to be the world's axis, and the consequences from a religious and psychological perspective of the often fraught and violent history of the built structure itself, its uses, and the emotional connection that millions of Muslims continue to feel towards it to this day. Miguel Monteiro is a PhD student in Near Eastern Languages and Civilizations at Yale University. Twitter @anphph Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

The Kaʿba is the famous cuboid structure at the center of the Great Mosque in Mecca. In his book The Kaʿba Orientations: Readings in Islam's Ancient House (Edinburgh University Press, 2020), Simon O'Meara (SOAS) looks at the way Muslims from the beginnings of Islam to the 18th century engaged with the existence of such a structure, as a location, as an architectural object, as a direction, as a focus of devotion and prayer. He studies both material and visual as well as literary engagements through which Muslims pilgrims and scholars interpreted their own place in the world in relation to a location held to be the world's axis, and the consequences from a religious and psychological perspective of the often fraught and violent history of the built structure itself, its uses, and the emotional connection that millions of Muslims continue to feel towards it to this day. Miguel Monteiro is a PhD student in Near Eastern Languages and Civilizations at Yale University. Twitter @anphph Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

The Kaʿba is the famous cuboid structure at the center of the Great Mosque in Mecca. In his book The Kaʿba Orientations: Readings in Islam's Ancient House (Edinburgh University Press, 2020), Simon O'Meara (SOAS) looks at the way Muslims from the beginnings of Islam to the 18th century engaged with the existence of such a structure, as a location, as an architectural object, as a direction, as a focus of devotion and prayer. He studies both material and visual as well as literary engagements through which Muslims pilgrims and scholars interpreted their own place in the world in relation to a location held to be the world's axis, and the consequences from a religious and psychological perspective of the often fraught and violent history of the built structure itself, its uses, and the emotional connection that millions of Muslims continue to feel towards it to this day. Miguel Monteiro is a PhD student in Near Eastern Languages and Civilizations at Yale University. Twitter @anphph Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Kaʿba is the famous cuboid structure at the center of the Great Mosque in Mecca. In his book The Kaʿba Orientations: Readings in Islam's Ancient House (Edinburgh University Press, 2020), Simon O'Meara (SOAS) looks at the way Muslims from the beginnings of Islam to the 18th century engaged with the existence of such a structure, as a location, as an architectural object, as a direction, as a focus of devotion and prayer. He studies both material and visual as well as literary engagements through which Muslims pilgrims and scholars interpreted their own place in the world in relation to a location held to be the world's axis, and the consequences from a religious and psychological perspective of the often fraught and violent history of the built structure itself, its uses, and the emotional connection that millions of Muslims continue to feel towards it to this day. Miguel Monteiro is a PhD student in Near Eastern Languages and Civilizations at Yale University. Twitter @anphph Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Material Histories of Medieval Iberia, held on Wednesday 5 May 2021. Part of the Slade Professor of Fine Art, Annual Lecture Series, 2021. Jerrilynn Dodds is Harlequin Adair Dammann Chair in the History of Art at Sarah Lawrence College. Prof. Dodds' scholarly work has centered on issues of transculturation, and how groups form identities through art and architecture. Among her publications are: Arts of Intimacy: Christians, Jews and Muslims in the Making of Castilian Culture, co-authored with Prof. Mara Menocal and Abigail Krasner Balbale; Architecture and Ideology of Early Medieval Spain; and New York Masjid, the Mosques of New York City. She was editor of the catalogue Al Andalus: The Arts of Islamic Spain (Metropolitan Museum of Art) and served as curator of the exhibition of the same name, at the Alhambra in Granada and in New York; co-editor and curatorial consultant of The Arts of Medieval Spain (with Little, Moralejo and Williams, Metropolitan Museum of Art); co-editor and consulting curator for Convivencia. The Arts of Jews, Christians and Muslims in Medieval Iberia (ed., with Glick and Mann, 1992); and, with Edward Sullivan, co-editor and curator for Crowning Glory, Images of the Virgin in the Arts of Portugal( Newark Museum). She has written and directed films in conjunction with museum exhibitions (Journey to St. James (MMA); An Imaginary East (MMA); NY Masjid (Storefront) and for wider audiences (Hearts and Stones: The Bridge at Mostar). Professor Dodds was the recipient of the Cruz de la Orden de Mérito Civil (Cross of the Order of Civil Merit) from the Government of Spain (2018).

Show Notes This week, we review and analyze Mobile Suit Gundam ZZ (機動戦士ガンダムΖΖ) episode 26 - "Masai's Heart” (マサイの心) discuss our first impressions, and provide commentary and research on the setting: rock formations, architecture, desert trees, inspiration for Masai's name, and just where exactly is the Gundam team, anyway? Petsu-chan's Twitter thread about the Gundam team's route around Africa [SPOILER WARNING - covers episodes not yet covered by Mobile Suit Breakdown]. Papers about Mosque architecture: Cleo Cantone, West African Mosque Architecture - A Brief Introduction, for MuslimHeritage.com. Available at https://muslimheritage.com/west-african-mosque-architecture-a-brief-introduction/. Cleo Cantone, A Mosque in a Mosque: Some Observations on the Rue Blanchot Mosque in Dakar and its Relation to Other Mosques in the Colonial Period, Cahiers d’Études africaines, XLVI (2), 182, 2006. Available at https://journals.openedition.org/etudesafricaines/15253?lang=en (includes details about and pictures of the triangular pediment style of mosque) The Great Mosque of Djenné / Mud Architecture, ArchEyes.com, available at https://archeyes.com/great-mud-architecture-mali-dogon-culture/ Architecture of the Sub-Saharan Civilizations, LumenLearning.com, available at https://courses.lumenlearning.com/boundless-arthistory/chapter/architecture-of-the-sub-saharan-civilizations/ Wikipedia page for the Great Mosque of Djenné. About the Agadez Mosque in Niger, a UNESCO World Heritage Site. Modern mosques designs in West Africa: Masalikul Jinaan and the Great Mosque of Touba. Wikipedia pages for African architecture generally, and for Sungbo's Eredo and the Walls of Benin (plus the sack of Benin, 1897). Description of architecture and urban planning in old caravan towns in Mauritania (with lots of pictures of dry-laid stone architecture). List of deserts in Africa, with subsection on the deserts that make up the Sahara. Photographs of sandstone pinnacles and other geological features near the Ennedi Mountains in Chad. Includes photographs that show the variety of different terrains in the are (sand dunes, gravel beds, small groups of palm trees, lava rock, etc.). Wikipedia pages for the Hoggar Mountains, Tadrart Rouge, and Tassili n'Ajjer - all mountains in Algeria with their own beautiful rock formations. Wikipedia page for the Aïr Mountains, which includes a photo of some rocky outcroppings near Agadez, and a photograph of some rock spires and cliffs near Bilma, Niger (found through Pinterest, and the link to the original is dead, so I can't say for sure it is what it says it is, BUT it looks right, based on other pictures from the region). Article about the effort to use deep-learning AI to do a tree count of the Sahel Desert. Several articles on plant life in the Sahara. This episode's animal-friend: Uromastyx geyri, also known as the Geyr's dabb lizard, Geyr's spiny-tailed lizard, Sahara mastigure, Saharan spiny-tailed lizard, Yellow Niger Uromastyx, and Saharan yellow uromastyx. Pages about the Maasai people from Wikipedia and the Maasai Wilderness Conservation Trust, and a page about Masai as a given name and surname. Mobile Suit Breakdown is written, recorded, and produced within Lenapehoking, the ancestral and unceded homeland of the Lenape, or Delaware, people. Before European settlers forced them to move west, the Lenape lived in New York City, New Jersey, and portions of New York State, Pennsylvania, Delaware, and Connecticut. Lenapehoking is still the homeland of the Lenape diaspora, which includes communities living in Oklahoma, Wisconsin, and Ontario. You can learn more about Lenapehoking, the Lenape people, and ongoing efforts to honor the relationship between the land and indigenous peoples by visiting the websites of the Delaware Tribe and the Manhattan-based Lenape Center. Listeners in the Americas and Oceania can learn more about the indigenous people of your area at https://native-land.ca/. We would like to thank The Lenape Center for guiding us in creating this living land acknowledgment. You can subscribe to Mobile Suit Breakdown for free! on fine Podcast services everywhere and on YouTube, visit our website GundamPodcast.com, follow us on Twitter, Instagram, and Facebook, or email your questions, comments, and complaints to gundampodcast@gmail.com. Mobile Suit Breakdown wouldn't exist without the support of our fans and Patrons! You can join our Patreon to support the podcast and enjoy bonus episodes, extra out-takes, behind-the-scenes photos and video, MSB gear, and much more! The intro music is WASP by Misha Dioxin, and the outro is Long Way Home by Spinning Ratio, both licensed under Creative Commons CC BY 4.0 licenses. The recap music for Season 3 is New York City (instrumental) by spinningmerkaba, licensed under a Creative Commons Attribution (3.0) license.. All music used in the podcast has been edited to fit the text. Mobile Suit Breakdown provides critical commentary and is protected by the Fair Use clause of the United States Copyright law. Gundam content is copyright and/or trademark of Sunrise Inc., Bandai, Sotsu Agency, or its original creator. Mobile Suit Breakdown is in no way affiliated with or endorsed by Sunrise, Bandai, Sotsu, or any of their subsidiaries, employees, or associates and makes no claim to own Gundam or any of the copyrights or trademarks related to it. Copyrighted content used in Mobile Suit Breakdown is used in accordance with the Fair Use clause of the United States Copyright law. Any queries should be directed to gundampodcast@gmail.com Find out more at http://gundampodcast.com

The Night Journey (Arabic: الإسراء‎, al-isrāʼ) is the 17th chapter of the Quran, with 111 verses. It is about Isra and the Children of Israel. This sura is part of a series Al-Musabbihat surahs because it begins with the glorification of Allah. Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina. Q17:1 The transportation of Muhammad to "the farthest Mosque". Main article: Isra and Mi'raj Al-Isra, Ayahs of 78 and 79 on top of Nimavard madrasa's entrance tilling, Isfahan, Iran. This surah takes its name from the first verse, which tells the event of the Isra, the transportation of Muhammad during the night from the Great Mosque of Mecca to what is referred to as "the farthest Mosque". The exact location is not specified, although in Islamic tradition[1] this is commonly taken to be the Noble Sanctuary (Temple Mount) in Jerusalem. Some scholars disagree about this (see Isra and Mi'raj). While the city of Jerusalem (or al Quds) is not mentioned by name anywhere in the Qur'an, it is identified in various Hadith.[citation needed] The first verse refers to Mohammed being taken from the 'Sacred Mosque' to the 'Farthest Mosque': Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We (God) did bless,- so that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). Q17:8 Hell Verse 17:8 refers to hell and states that those who reject the faith will be punished: It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith). However, it also states that Allah is merciful and could forgive. It also refers to the hereafter and states that there is a punishment for not believing in it (Verse 7:10): And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).

For this week's podcast extra, we're once more highlighting the work of our colleague Jim O'Grady and his brilliant podcast "Blindspot: The Road to 9/11." This is episode 5: The Idea. The World Trade Center was built with soaring expectations. Completed in 1973, its architect, Minoru Yamasaki, hoped the towers would stand as “a representation of man's belief in humanity” and “world peace.” He even took inspiration from the Great Mosque in the holy city of Mecca with its tall minarets looking down on a sprawling plaza. What he did not expect was that the buildings would become a symbol to some of American imperialism and the strangling grip of global capitalism. Our story picks up in Manila — January 6th, 1995 — where police respond to an apartment fire and uncover a plot to assassinate the Pope. A suspect gives up his boss in the scheme: Ramzi Yousef, the mastermind of the 1993 World Trade Center bombing. Yousef has been on the run for two years and has disappeared again. Port Authority Detective Matthew Besheer and FBI Special Agent Frank Pellegrino fly to Manila to follow his trail. They learn that Yousef has a horrifying attack in the works involving bombs on a dozen airplanes, rigged to explode simultaneously. President Bill Clinton grounds all U.S. flights from the Pacific as the era of enhanced airline security begins. Yousef's plot is foiled. But what it reveals about his intentions is chilling.  On the Media is supported by listeners like you. Support OTM by donating today (https://pledge.wnyc.org/support/otm). Follow our show on Instagram, Twitter and Facebook @onthemedia, and share your thoughts with us by emailing onthemedia@wnyc.org.

For this week's podcast extra, we're once more highlighting the work of our colleague Jim O'Grady and his brilliant podcast "Blindspot: The Road to 9/11." This is episode 5: The Idea. The World Trade Center was built with soaring expectations. Completed in 1973, its architect, Minoru Yamasaki, hoped the towers would stand as “a representation of man’s belief in humanity” and “world peace.” He even took inspiration from the Great Mosque in the holy city of Mecca with its tall minarets looking down on a sprawling plaza. What he did not expect was that the buildings would become a symbol to some of American imperialism and the strangling grip of global capitalism. Our story picks up in Manila — January 6th, 1995 — where police respond to an apartment fire and uncover a plot to assassinate the Pope. A suspect gives up his boss in the scheme: Ramzi Yousef, the mastermind of the 1993 World Trade Center bombing. Yousef has been on the run for two years and has disappeared again. Port Authority Detective Matthew Besheer and FBI Special Agent Frank Pellegrino fly to Manila to follow his trail. They learn that Yousef has a horrifying attack in the works involving bombs on a dozen airplanes, rigged to explode simultaneously. President Bill Clinton grounds all U.S. flights from the Pacific as the era of enhanced airline security begins. Yousef’s plot is foiled. But what it reveals about his intentions is chilling. 

Dr. Peter Clericuzio observes complex imperial hierarchies between Mali and France, through the Great Mosque(s) of Djenné. Population 32,000, Djenné is a small city in Mali, itself one of Africa's less famous countries. Yet, the (third) Great Mosque of Djenné attracted international attention in the twentieth century, extolled as a symbol of the power and diversity of the global French Empire. Now a UNESCO World Heritage Site, the architecture and complicated history of the Great Mosque(s) reveal the nuances of the French colonial enterprise during a stark transitional period. PRESENTER: Dr. Peter Clericuzio, professor of architectural history and heritage at the University of Edinburgh. ART: The Great Mosque(s) of Djenné, Mali. IMAGE: ‘The Great Mosque of Djenné' in L'Illustration (1911). SOUNDS: Andrew Oliver Kora Band. PRODUCER: Jelena Sofronijevic. Follow EMPIRE LINES at: twitter.com/jelsofron/status/1306563558063271936 Support EMPIRE LINES on Patreon: patreon.com/empirelines

The World Trade Center was built with soaring expectations. Completed in 1973, its architect, Minoru Yamasaki, hoped the towers would stand as “a representation of man’s belief in humanity” and “world peace.” He even took inspiration from the Great Mosque in the holy city of Mecca with its tall minarets looking down on a sprawling plaza. What he did not expect was that the buildings would become a symbol to some of American imperialism and the strangling grip of global capitalism. Our story picks up in Manila -- January 6th, 1995 -- where police respond to an apartment fire and uncover a plot to assassinate the Pope. A suspect gives up his boss in the scheme: Ramzi Yousef, the mastermind of the 1993 World Trade Center bombing. Yousef has been on the run for two years and has disappeared again. Port Authority Detective Matthew Besheer and FBI Special Agent Frank Pellegrino fly to Manila to follow his trail. They learn that Yousef has a horrifying attack in the works involving bombs on a dozen airplanes, rigged to explode simultaneously. President Bill Clinton grounds all U.S. flights from the Pacific as the era of enhanced airline security begins. Yousef’s plot is foiled. But what it reveals about his intentions is chilling.

The World Trade Center was built with soaring expectations. Completed in 1973, its architect, Minoru Yamasaki, hoped the towers would stand as “a representation of man's belief in humanity” and “world peace.” He even took inspiration from the Great Mosque in the holy city of Mecca with its tall minarets looking down on a sprawling plaza. What he did not expect was that the buildings would become a symbol to some of American imperialism and the strangling grip of global capitalism. Our story picks up in Manila -- January 6th, 1995 -- where police respond to an apartment fire and uncover a plot to assassinate the Pope. A suspect gives up his boss in the scheme: Ramzi Yousef, the mastermind of the 1993 World Trade Center bombing. Yousef has been on the run for two years and has disappeared again. Port Authority Detective Matthew Besheer and FBI Special Agent Frank Pellegrino fly to Manila to follow his trail. They learn that Yousef has a horrifying attack in the works involving bombs on a dozen airplanes, rigged to explode simultaneously. President Bill Clinton grounds all U.S. flights from the Pacific as the era of enhanced airline security begins. Yousef's plot is foiled. But what it reveals about his intentions is chilling.

Ask most Muslims what the holiest site is in Islam, and they would all obviously tell you it is the Kaaba at the Great Mosque of Mecca. Ask most Jews, and they probably know what the holiest site is in Judaism. It is the Western Wall of the Second Temple in Jerusalem. Ask most Christians what the holiest site is in Christianity, and you might get a blank stare or at least several different answers.  Through most of Christianity, there has been one place that has been agreed upon as the holiest site, and it has been the cause of wars and disagreements which have continued to this day. Learn more about the Church of the Holy Sepulchre on this Episode of Everything Everywhere Daily. Book your G Adventures tour today! http://bit.ly/EEgadventures -------------------------------- Executive Producer James Makkyla Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Instagram: https://www.instagram.com/everythingeverywhere/ Twitter: https://twitter.com/everywheretrip Reddit: https://www.reddit.com/r/EEDailyPodcast/ Website: https://everything-everywhere.com/everything-everywhere-daily-podcast/

读书嘉宾：文学博士、教授、博导，北京外国语大学高级翻译学院院长，北外MTI教育专家委员会主任；美国威斯康星大学麦迪逊总校富布莱特访问学者；全国翻译专业资格（水平）考试英语专家委员会委员、中国译协理事、中国译协口译委员会副主任；第三届全国翻译专业学位研究生教育指导委员会学术委员会委员。中英文本：深化文明交流互鉴，共建亚洲命运共同体Create an Asian Community of Shared Future Through Mutual Learning尊敬的各位国家元首、政府首脑、国际组织负责人，尊敬的各位嘉宾，女士们，先生们，朋友们：Your Excellencies Heads of State and Government,Your Excellencies Heads of International Organizations,Distinguished guests,Ladies and gentlemen,Friends,在这个草木生长的美好季节，来自亚洲47个国家和五大洲的各方嘉宾，为深化文明交流互鉴共聚一堂，共襄盛举。首先，我谨代表中国政府和中国人民，并以我个人的名义，对亚洲文明对话大会的召开，表示诚挚的祝贺！对各位嘉宾的到来，表示热烈的欢迎！In this lovely season of thriving green, I am pleased that our friends from 47 Asian countries and five continents are meeting here for a discussion on deeper exchanges and mutual learning among civilizations. On behalf of the Chinese government and people, and in my own name, let me express my warmest congratulations on the opening of the Conference on Dialogue of Asian Civilizations and extend a very warm welcome to you all.当前，世界多极化、经济全球化、文化多样化、社会信息化深入发展，人类社会充满希望。同时，国际形势的不稳定性不确定性更加突出，人类面临的全球性挑战更加严峻，需要世界各国齐心协力、共同应对。The world today is moving towards multi-polarity and becoming more economically globalized, culturally diverse,and IT-driven. All this offers hope to humanity. In contrast, however, instability and uncertainties are mounting, and the global challenges faced by humanity are ever more daunting, calling for joint responses from allcountries.应对共同挑战、迈向美好未来，既需要经济科技力量，也需要文化文明力量。亚洲文明对话大会，为促进亚洲及世界各国文明开展平等对话、交流互鉴、相互启迪提供了一个新的平台。To meet our common challenges and create a better future for all, we look to culture and civilization to play their roles, which are as important as the roles played by the economy, and by science and technology.The Conference on Dialogue of Asian Civilizations is for this very purpose, as it provides a new platform for civilizations in Asia and beyond to engage indialogue and exchanges on an equal footing and facilitate mutual learning.女士们、先生们、朋友们！Ladies and gentlemen,Friends,亚洲是人类最早的定居地之一，也是人类文明的重要发祥地。亚洲地大物博、山河秀美，在世界三分之一的陆地上居住着全球三分之二的人口，47个国家、1000多个民族星罗棋布。从公元前数千年起，生活在底格里斯河－幼发拉底河、印度河－恒河、黄河－长江等流域的人们，开始耕耘灌溉、铸器造皿、建设家园。一代又一代亚洲先民历经岁月洗礼，把生产生活实践镌刻成悠久历史、积淀成深厚文明。广袤富饶的平原，碧波荡漾的水乡，辽阔壮美的草原，浩瀚无垠的沙漠，奔腾不息的江海，巍峨挺拔的山脉，承载和滋润了多彩的亚洲文明。Asia is home to one of the earliest human settlements and a major cradle of human civilization. This vast and beautiful continent covers a third of the Earth's land mass and has two-thirds of the world population. It has more than 1,000 ethnic groups living in 47 countries. For several thousand years before the Common Era, our forefathers living alongthe Tigris and the Euphrates, the Indus and the Ganges, the Yellow River and the Yangtze River, tilled and irrigated the land, made tools and utensils, and built homes to live in. Generation after generation, our ancestors in Asia, with their tireless endeavors, created a time-honored history and profound andrich civilizations. Our vast and fertile plains, beautiful river basins, broad steppes, immense deserts, mighty rivers and oceans, and lofty mountains have nourished and enriched diverse and colorful civilizations across Asia.在数千年发展历程中，亚洲人民创造了辉煌的文明成果。《诗经》、《论语》、《塔木德》、《一千零一夜》、《梨俱吠陀》、《源氏物语》等名篇经典，楔形文字、地图、玻璃、阿拉伯数字、造纸术、印刷术等发明创造，长城、麦加大清真寺、泰姬陵、吴哥窟等恢宏建筑……都是人类文明的宝贵财富。各种文明在这片土地上交相辉映，谱写了亚洲文明发展史诗。In building our civilizations over thecourse of several millennia, we the people of Asia have achieved great splendor. I think of literary classics such as the Book of Songs, The Analectsof Confucius, the Talmud, One Thousand and One Nights', The Rigveda and TheTale of Genji; of inventions such as the cuneiform script, maps, glass, Arabic numerals, and papermaking and printing techniques; and of majestic structures like thegreat Wall, the Great Mosque of Mecca, the Taj Mahal, and Angkor Wat. They all form part of the invaluable heritage of human civilization. Through interactions on this continent. Asian civilizations have enriched each otherand written an epic of development.亚洲先人们早就开始了文明交流互鉴。丝绸之路、茶叶之路、香料之路等古老商路，助推丝绸、茶叶、陶瓷、香料、绘画雕塑等风靡亚洲各国，记录着亚洲先人们交往交流、互通有无的文明对话。现在，“一带一路”、“两廊一圈”、“欧亚经济联盟”等拓展了文明交流互鉴的途径，各国在科技、教育、文化、卫生、民间交往等领域的合作蓬勃开展，亚洲文明也在自身内部及同世界文明的交流互鉴中发展壮大。Our forefathers in Asia have long engaged in inter-civilization exchanges and mutual learning. The ancient trade routes,notably the Silk Road, the Tea Road and the Spice Road, brought silk, tea, porcelain, spices, paintings and sculpture to all corners of Asia, and witnessed inter-civilization dialogue in the form of trade and cultural interflow. Today, the Belt and Road Initiative, together with the Two Corridors and One Belt, the Eurasian Economic Union and other initiatives, has greatly expanded inter-civilization exchanges and mutual learning, Cooperation among nations inscience and technology, education, culture, health and people-to-people exchangesis thriving as never before Thanks to exchanges and mutual learning betweeneach other and with other civilizations in the world, Asian civilizations have grown from strength to strength.璀璨的亚洲文明，为世界文明发展史书写了浓墨重彩的篇章，人类文明因亚洲而更加绚烂多姿。从宗教到哲学、从道德到法律、从文学到绘画、从戏剧到音乐、从城市到乡村，亚洲形成了覆盖广泛的世俗礼仪、写下了传承千年的不朽巨著、留下了精湛深邃的艺术瑰宝、形成了种类多样的制度成果，为世界提供了丰富的文明选择。The great Asian civilizations have aspecial place in the annals of world civilization, and they have added to the diversity of human civilization. Think of what Asia stands to offer in terms of religion, philosophy, code of ethics, law, literature, painting, drama, music, and even the building of towns and villages. They speak volumes for Asia's proud achievements extensive systems of social customs, immortal classics that have endured for millennia, the fine pool of exquisite art, and diverse institutions, among others. All these offer rich choices for civilizations theworld over to draw on.回顾历史、展望世界，我们应该增强文明自信，在先辈们铸就的光辉成就的基础上，坚持同世界其他文明交流互鉴，努力续写亚洲文明新辉煌。As we review our past and look beyond Asia,we should have greater confidence in our civilizations. We may build on the rich heritage of our forefathers, stay engaged with other civilizations, and increase mutual learning. By doing so, we will add new glory to Asian civilizations.女士们、先生们、朋友们！Ladies and gentlemen,Friends,亚洲各国山水相连、人文相亲，有着相似的历史境遇、相同的梦想追求。面向未来，我们应该把握大势、顺应潮流，努力把亚洲人民对美好生活的向往变成现实。We Asian countries are closely connected and share a natural bond of affinity. We have passed through similar historical trials, and we cherish the same dreams for the future. Going forward, we needto see where the world is heading, ride the trends of the times, and turn our people's longing for a better life into reality.——亚洲人民期待一个和平安宁的亚洲。维护和平是每个国家都应该肩负起来的责任。没有和平，冲突不断甚至战火纷飞，经济增长、民生改善、社会稳定、人民往来等都会沦为空谈。亚洲各国人民希望远离恐惧，实现安居乐业、普遍安全，希望各国互尊互信、和睦相处，广泛开展跨国界、跨时空、跨文明的交往活动，共同维护比金子还珍贵的和平时光。We Asian people hope to see peace andstability across Asia. Upholding peace is the responsibility of every country. When peace is interrupted by conflict or war, economic growth, decent lives, social stability and people-to-people exchanges will fall by the wayside. We the people of Asian countries wish to live and work in contentment and security, free from fear. We hope that all countries will respect and trust each other, livein harmony, and interact with each other in a manner that transcends national boundaries, time and space, as well as the differences between civilizations. We should work together to safeguard peace, something that is far more precious than gold.——亚洲人民期待一个共同繁荣的亚洲。经济发展是文明存续的有力支撑，繁荣富强是国家进步的重要基石。亚洲一些民众特别是妇女儿童正忍受着贫困、饥饿、疾病的折磨，这样的局面必须改变。亚洲各国人民希望远离贫困、富足安康，希望各国合力推进开放、包容、普惠、平衡、共赢的经济全球化，共同消除一些国家民众依然面临的贫穷落后，共同为孩子们创造衣食无忧的生活，让幸福和欢乐走进每一个家庭。We Asian people hope to see common prosperity in Asia. Economic growth sustains a civilization, and prosperity underpins the progress of a nation. In some parts of Asia, people - women and childrenin particular- are still suffering from poverty, hunger, and disease. This mustchange. We Asian people long for a decent life free of poverty. We hope that countries will work together to promote economic globalization and make it moreopen, inclusive, balanced, and beneficial to all. This will enable us to eradicate the poverty and backwardness that still plague people in some countries. It will enable our children to live a carefree life and bring happiness to allfamilies.——亚洲人民期待一个开放融通的亚洲。亚洲近几十年快速发展，一条十分重要的经验就是敞开大门，主动融入世界经济发展潮流。如果各国重新回到一个个自我封闭的孤岛，人类文明就将因老死不相往来而丧失生机活力。亚洲各国人民希望远离封闭、融会通达，希望各国秉持开放精神，推进政策沟通、设施联通、贸易畅通、资金融通、民心相通，共同构建亚洲命运共同体、人类命运共同体。We Asian people hope to see an open and better-connected Asia. Asia's rapid development over the past decades showsthat it is important to open our doors to the outside world and ride the trend ofglobal economic development. If countries choose to close their doors and hide behind them, world civilizations will be cut off from each other and lose allvitality. We Asian people hope that all countries will reject self-imposedisolation, embrace integration, uphold opening up, and promote policy,infrastructure, trade, financial and people-to-people connectivity. This way, we can jointly foster a community of shared future for both Asians and all humanity.女士们、先生们、朋友们！Ladies and gentlemen,Friends,文明因多样而交流，因交流而互鉴，因互鉴而发展。我们要加强世界上不同国家、不同民族、不同文化的交流互鉴，夯实共建亚洲命运共同体、人类命运共同体的人文基础。为此，我愿提出4点主张。Diversity spurs interaction amongcivilizations, which in turn promotes mutual learning and further development.We need to promote exchanges and mutual learning among countries, nations andcultures around the world, and strengthen popular support for a community ofshared future for both Asia and humanity as a whole. To that end, I believe itis imperative that we take the following actions:第一，坚持相互尊重、平等相待。每一种文明都扎根于自己的生存土壤，凝聚着一个国家、一个民族的非凡智慧和精神追求，都有自己存在的价值。人类只有肤色语言之别，文明只有姹紫嫣红之别，但绝无高低优劣之分。认为自己的人种和文明高人一等，执意改造甚至取代其他文明，在认识上是愚蠢的，在做法上是灾难性的！如果人类文明变得只有一个色调、一个模式了，那这个世界就太单调了，也太无趣了！我们应该秉持平等和尊重，摒弃傲慢和偏见，加深对自身文明和其他文明差异性的认知，推动不同文明交流对话、和谐共生。First, we need to respect each other andtreat each other as equals. All civilizations are rooted in their unique cultural environment. Each embodies the wisdom and vision of a country ornation, and each is valuable for being unique itself. Civilizations vary from each other only as human beings differ in terms of skin color and the language used. No civilization is superior to others. It is foolhardy to think that one's own race and civilization are superior and to insist on remolding or replacing other civilizations. To act these out will only have catastrophic consequences.If world civilizations are reduced to one single color or one single model, theworld will become monolithic and a dull place to live. What we need is torespect each other as equals and say no to hubris and prejudice. We need adeeper understanding of the differences between our own civilizations and others, and we must work to promote interaction, dialogue and harmony among civilizations.我访问过世界上许多地方，最吸引我的就是韵味不同的文明，如中亚的古城撒马尔罕、埃及的卢克索神庙、新加坡的圣淘沙、泰国的曼谷玉佛寺、希腊的雅典卫城等。中国愿同各国开展亚洲文化遗产保护行动，为更好传承文明提供必要支撑。In the many places I have visited around the world, what fascinates me most is civilizations in their rich diversity. I cannot but think of the Central Asian city of Samarkand, the Luxor Temple in Egypt Sentosa in Singapore, Wat Phra Kaew in Bangkok, and the Acropolis in Athens, to mention just a few. China is ready to work with other countries toprotect Asian cultural heritage and better preserve and sustain our civilizations.第二，坚持美人之美、美美与共。每一种文明都是美的结晶，都彰显着创造之美。一切美好的事物都是相通的。人们对美好事物的向往，是任何力量都无法阻挡的！各种文明本没有冲突，只是要有欣赏所有文明之美的眼睛。我们既要让本国文明充满勃勃生机，又要为他国文明发展创造条件，让世界文明百花园群芳竞艳。Second, we need to uphold the beauty ofeach civilization the diversity of civilizations around the world. Each civilization is crystallization of human creation, and each is beautiful in its own way. An aspiration for all that is beautiful is common to all humanity, andnothing can hold it back. Civilizations do not have to clash with each other; what is needed is to see the beauty in all civilizations with eyes. We should keep our own civilizations dynamic and create conditions or other civilizations to flourish. Together we can make the garden of world civilizations more colorful and vibrant.文明之美集中体现在哲学、社会科学等经典著作和文学、音乐、影视剧等文艺作品之中。现在，大量外国优秀文化产品进入中国，许多中国优秀文化产品走向世界。中国愿同有关国家一道，实施亚洲经典著作互译计划和亚洲影视交流合作计划，帮助人们加深对彼此文化的理解和欣赏，为展示和传播文明之美打造交流互鉴平台。The beauty of a civilization finds concrete expression in the classic works of philosophy and social sciences and works ofliterature, music, film and TV drama. Now, a large number of outstanding cultural works from other countries are being brought into China, and a lot of fine Chinese cultural products are being introduced to other countries. China is happy to launch initiatives with other countries to translate Asian classics both from and into Chinese and to promote film and TV exchanges and cooperationin Asia. This will help people in Asia better understand and appreciate each other's cultures and build a platform of exchanges and mutual learning for the best of Asian civilizations to spread and be better known to the world.第三，坚持开放包容、互学互鉴。一切生命有机体都需要新陈代谢，否则生命就会停止。文明也是一样，如果长期自我封闭，必将走向衰落。交流互鉴是文明发展的本质要求。只有同其他文明交流互鉴、取长补短，才能保持旺盛生命活力。文明交流互鉴应该是对等的、平等的，应该是多元的、多向的，而不应该是强制的、强迫的，不应该是单一的、单向的。我们应该以海纳百川的宽广胸怀打破文化交往的壁垒，以兼收并蓄的态度汲取其他文明的养分，促进亚洲文明在交流互鉴中共同前进。Third, we need to stay open and inclusive and draw on each other's strengths. All living organisms must renew themselvesthrough metabolism; otherwise. life would come to an end. The same is true forcivilizations. Long-term self-imposed isolation will cause a civilization todecline, while exchanges and mutual learning will sustain it. A civilization can flourish only through exchanges and mutual learning with other civilizations. Such exchanges and mutual learning should be reciprocal,equal-footed, diverse, and multidimensional; they should not be coercive,imposed, one-dimensional, or one-way. We need to be broad-minded and strive to remove all barriers to cultural exchanges. We need to be inclusive and always seek nourishment from other civilizations to promote the common development of Asian civilizations through exchanges and mutual learning.人是文明交流互鉴最好的载体。深化人文交流互鉴是消除隔阂和误解、促进民心相知相通的重要途径。这些年来，中国同各国一道，在教育、文化、体育、卫生等领域搭建了众多合作平台，开辟了广泛合作渠道。中国愿同各国加强青少年、民间团体、地方、媒体等各界交流，打造智库交流合作网络，创新合作模式，推动各种形式的合作走深走实，为推动文明交流互鉴创造条件。People are the best bridge for exchanges and mutual learning among civilizations. Increased people-to-people exchanges and mutual learning, for that matter, are a sure way to eliminate estrangement and misunderstanding and to promote mutual understanding among nations. Overthe years, in collaboration with other countries, China has established many platforms and channels for cooperation in education, culture, sports, health, and other fields. China will work other countries to step up exchanges among youths, NGOs, with subnational entities, and media organizations, to create a network of exchanges and cooperation between think tanks, to explore new models of cooperation, and to deliver more solid outcomes in diverse forms. Such efforts will boost exchanges and mutual learning among civilizations.第四，坚持与时俱进、创新发展。文明永续发展，既需要薪火相传、代代守护，更需要顺时应势、推陈出新。世界文明历史揭示了一个规律：任何一种文明都要与时偕行，不断吸纳时代精华。我们应该用创新增添文明发展动力、激活文明进步的源头活水，不断创造出跨越时空、富有永恒魅力的文明成果。Fourth, we need to advance with the timesand explore new ground. To sustain a civilization, it must be kept vibrant andbuilt on its heritage from one generation to the next. More importantly, acivilization needs to adapt itself to the changing times and break new ground.The history of world civilizations tells us that every civilization needs toadvance with the times and take in the best of its age in order to progress. We need to come up with new ideas to add impetus and inspiration to ourcivilizations. Through these efforts we will deliver achievements for ourcivilizations to transcend time and space and endure.激发人们创新创造活力，最直接的方法莫过于走入不同文明，发现别人的优长，启发自己的思维。2018年，中国国内居民出境超过1.6亿人次，入境游客超过1.4亿人次，这是促进中外文明交流互鉴的重要力量。中国愿同各国实施亚洲旅游促进计划，为促进亚洲经济发展、增进亚洲人民友谊贡献更大力量。To spur people's innovation and creativity, the best way is to come into contact with different civilizations, see thestrengths of others, and draw upon them. Last year, Chinese tourists made over 160 million overseas trips, and more than 140 million foreign tourists visited China. These visits played an important role in promoting exchanges andmutual learning between China and the rest of the world. In this connection, China will work with other countries to implement a plan to promote tourism in Asia. This will further boost economic development in Asia and deepen friendship among the Asian people.女士们、先生们、朋友们！Ladies and gentlemenFriends,中华文明是亚洲文明的重要组成部分。自古以来，中华文明在继承创新中不断发展，在应时处变中不断升华，积淀着中华民族最深沉的精神追求，是中华民族生生不息、发展壮大的丰厚滋养。中国的造纸术、火药、印刷术、指南针、天文历法、哲学思想、民本理念等在世界上影响深远，有力推动了人类文明发展进程。As an inseparable part of Asian civilization, Chinese civilization, since its early days, has evolved and grown by drawing on its past achievements, exploring new ground, and adapting to changes. This represents a profound aspiration of the Chinese nation and provides a rich source of strength for its lasting development. Chinese inventions such as papermaking, gunpowder, printing and the compass, as well as China's astronomical knowledge, calendar system, philosophy and people-centered doctrine have all had a global impact and propelled the development of human civilization.中华文明是在同其他文明不断交流互鉴中形成的开放体系。从历史上的佛教东传、“伊儒会通”，到近代以来的“西学东渐”、新文化运动、马克思主义和社会主义思想传入中国，再到改革开放以来全方位对外开放，中华文明始终在兼收并蓄中历久弥新。亲仁善邻、协和万邦是中华文明一贯的处世之道，惠民利民、安民富民是中华文明鲜明的价值导向，革故鼎新、与时俱进是中华文明永恒的精神气质，道法自然、天人合一是中华文明内在的生存理念。Chinese civilization, as an inclusive and integrated whole, has become what it is today through constant interactions with other civilizations. It has been enriched by the introduction of Buddhism and the confluence of Islam and Confucianism in the old days, and by theintroduction of Western learning, the launch of the New Culture Movement, and theintroduction of Marxism and socialism in modern times. All-round opening up of the country, starting with the reform and opening-up program, has added to itsvitality today. For Chinese civilization, pursuing amity, good neighborliness and harmony is the principle guiding our interactions with other countries. To bring prosperity and security to the people is the overarching goal, to keep pace with the times through reform and innovation the abiding commitment, and to achieve harmony between man and nature the underlying philosophy.今日之中国，不仅是中国之中国，而且是亚洲之中国、世界之中国。未来之中国，必将以更加开放的姿态拥抱世界、以更有活力的文明成就贡献世界。China today is more than the countryitself; it is very much a part of Asia and the world. In times to come, China will open its arms wider to embrace the world and contribute the dynamic achievements of Chinese civilization to a better world.女士们、先生们、朋友们！Ladies and gentlemen,Friends,这次亚洲文明对话大会议题广泛、内容丰富，希望大家集思广益、畅所欲言，提出真知灼见，共同创造亚洲文明和世界文明的美好未来！The Conference on Dialogue of Asian Civilizationsh as a wide-ranging agenda, and I look forward to your keen perspectives and insights.By bringing our minds together, we will create an even better tomorrow forcivilizations in Asia and beyond.最后，预祝亚洲文明对话大会圆满成功！谢谢大家。To conclude, I wish this conference everysuccess.Thank you.

Welcome to the Elevator World News Podcast. Today’s podcast news podcast is sponsored by elevatorbooks.com: www.elevatorbooks.com SCHINDLER TO PROVIDE 160 UNITS TO MECCA GATEWAY PROJECT In partnership with NESMA of Saudi Arabia, Schindler will deliver and install 160 elevators and escalators to King Abdul Aziz Road (KAAR), one of the largest urban-development projects in the Persian Gulf. The units will help move people between some of the busiest landmarks in Mecca, including Al Haram Mosque (Great Mosque). KAAR, commonly referred to as the Mecca gateway project, will use bus, metro and high-speed train transportation to and from a central pedestrian boulevard that accommodates up to 100,000 people. It is scheduled for completion by the end of 2021. The more-than-3.5-km-long, up-to-60-m-wide boulevard will be the new entrance to the city, allowing passage of visitors between the Great Mosque and a high-speed rail terminal in the city's west that links Jeddah and the King Abdul Aziz International Airport. Image credit: courtesy of Schindler To read the full transcript of today's podcast, visit: elevatorworld.com/news Subscribe to the Podcast: iTunes │ Google Play | SoundCloud │ Stitcher │ TuneIn

Dom Gervase Hobson-Matthews was a monk who trained and taught at the Benedictine run Downside Abbey. During WW2 he served as a chaplain to the 1st Artillery Division. He kept a diary that chronicled his experience helping troops to withdraw from the beaches of Dunkirk where he was killed in June 1940. Days before his death, he rejected an opportunity to return home. To mark the 80th anniversary of the Battle of Dunkirk the Abbey’s Director of Heritage Dr Simon Johnson tells us about Dom Gervase’s courage and martyrdom through archive and extracts from Dom Gervase’s diary. The screenwriter and novelist Frank Cottrell-Boyce has written a new book for a bible study series called “How the Bible Can Help Us Understand Forgiveness”. He discusses the subject with Marina Cantacuzino, founder of the Forgiveness Project, which collates powerful stories of forgiveness from around the world. The Saudi authorities have yet to officially cancel this year’s Hajj. Whilst the Muslim world has been celebrating Ramadan, they have not had to make this difficult decision but after Eid everyone will be asking if the Great Mosque in Mecca can re-open at the end of July for the most important pilgrimage in Islam. Emily discusses the problem with Dr Carool Kersten, Reader in the Study of Islam & the Muslim World at King’s College London. Producers Carmel Lonergan Catherine Earlam Editor Christine Morgan

SHOW NOTES:Special thanks to Jonah Mancino, who composed the intro/outro music for Half My Age.We’re making a sculptural-looking thing (Spiral minaret: The Great Mosque of Samarra)There will be time, there will be time... (Living the J. Alfred Prufrock life)I did update my website (BeyondMamaBear.com)A show that mostly worked (Socially Distant Mother FaceBook livestream: all the motherhood feels)Trendsetter/Tastemaker (Toto C200 Washlet Electronic Bidet)Bidet life keeps coming up (You Look Nice Today; California King)Those funny, funny video guys (Lonely Sandwich)

At the southern end of Arabia, Yemen was once rich from trade and frankincense.  By the 11th century, it had fallen off the map, but two strong queens led it back to prosperity, particularly Arwa Al-Sulayhi, whose reign did more for Yemen than 350 years of men who followed. There's assassins, executions, heads on pikes. Among Arwa's accomplishments was refurbishing the Great Mosque of Sana'a, Yemen's  capital, whose medieval old city features gingerbread-like skyscrapers. Despite the horrors of war, Yemen perseveres. Charlie from the Almost Forgotten podcast joins us to discuss Arwa and other historical figures that we've forgotten. Plus saltah! Sources: Daftary, Dr. Farhad. Sayyida Hurra: The Isma‘ili Sulayhid Queen of Yemen Mackintosh-Smith, Tim. Yemen: the Unknown Arabia Mernissi, Fatima. The Forgotten Queens of Islam Walker, Jenny. Lonely Planet Oman, UAE and the Arabian Peninsula Wintour, Patrick. “Yemen civil war: the conflict explained” in the Guardian Music by Mohamed al-Kouek, Kamilia Anbar Yakout, and Mohamed Hmoud al-Harithy Photograph by Maria Gropa

We continue with another episode of Season 4 of Flicks XRayed this week with episode 38 and this week we watch and review Queen of the Desert. A Scribe From the Great Mosque and The Host Tony is joined by guests Camel Handler Ryan, and Queen of Dessert Sarah. This week we play a game of Alternate Titles for Desert Movies, The Price is Right and The Flicks Awesome Lodge Word Game for the coveted princess crown. So tune in as we discuss at length about Gertrude Bell, The Desert, Indy Films and sooo much more.

Turkey’s President, Recep Tayyip Erdogan, has accused the European Union of failing to help him manage the growing crisis in northern Syria. Turkey already has 3.7 million refugees from the conflict there and the recent killing of at least 50 Turkish soldiers last month may have been the last straw. Although the EU promised billions more euros in aid, Turkey decided to open its borders with Greece and has gone out of its way, says Jonah Fisher, to help people cross into Europe. This week Italy shut all of its schools in an attempt to contain the coronavirus outbreak. In China, even beyond the quarantined cities, all schools across the country have remained closed since Chinese New Year. As a result, school children and college students have had to stay indoors and study online. Yvonne Murray, says millions of families have found e-learning something of a nightmare. The Great Mosque in the city of Cordoba is one of Spain's biggest tourist attractions. It is also a reminder of the country's complex history, which included a period of Islamic rule in the middle ages. But an on-going disagreement over the monument’s origins has fed into present-day tensions in Spanish politics says Guy Hedgecoe. The Solomon Islands, once a South Pacific paradise of blue lagoons, and emerald forests are severely affected by climate change. On a recent visit, funded by the Pulitzer Centre, John Beck discovered a nation vanishing beneath the waves. The Svalbard archipelago, one of the most inhospitable places in Europe, is now home to a fast-growing community from Thailand. Norwegians are still in the majority yet Thais already make up about a third of the foreign population on the main island. They go to make money but at quite some cost says Clodagh Kinsella.

This is episode 25 called Emirate of Córdoba and Abd al-Rahman and in this episode you will learn: SHOW NOTES - Opposition of former wali Yusuf and Syrian commander al-Sumayl - Revolts of Yusuf's family, local particularistic revolts and Abbasid-backed conspiracies - The last stand of Emir Abd al-Rahman in Carmona's fortress - The autonomy of Muslim cities far from Córdoba and the fall of Narbonne in 759, marking the end of Muslim presence in France - Charlemagne's first campaign in Spain, resulting in a complete failure and the disaster at the Pass of Roncesvalles - The organization of an Andalusi standing army, improvement of infrastructure and transformation of the capital of the Emirate, Córdoba - Start of the building of the Great Mosque of Córdoba - Analysis of the legacy of Abd al-Rahman I of Córdoba - How interfaith marriages between Muslim men and Christian women were used to pacify and colonize the Iberian Peninsula - Status of concubines of the Umayyad court and why concubines were useful to preserve the royal dynasty - My two cents on interfaith relations during the centuries of Islamic hegemony

In 2014, the precipitous fall of the ancient city of Mosul signaled the sudden rise to power of the Islamic State, a group that would soon declare a new caliphate from Mosul's Great Mosque. Two years later, Mosul served as one of the group's last major enclaves in Iraq and became the site of grinding, brutal urban warfare as Iraqi forces sought to reclaim control, block by block. Last week, Lawfare senior editor Scott R. Anderson sat down with two journalists who have produced new works documenting the battle for Mosul: veteran war correspondent James Verini, who is the author of the new book "They Will Have to Die Now," and former CIA official Dan Gabriel, who recently directed the documentary film entitled Mosul. They discussed the pivotal role the city has played in recent Iraqi history—and what the struggle over it may be able to tell us about the future of the country and region.

Among the early Muslims were the "Afghan" camel drivers who migrated to and settled in Australia.Camels were first imported into Australia in 1840, initially for exploring the arid interior and later for the camel trains that were uniquely suited to the demands of Australia's vast desertsThe first mosque in Australia was built in 1861 at Marree, South Australia. The Great Mosque of Adelaide was built in 1888 by the descendants of the Afghan.Please listen to the full report in Pashto language. - استرالیا ته د اوښبه افغانانو له راتګ وروسته په دغه هېواد کې د اسلام دین خپور شو او د مسلمانانو په شمېر کې هم د پام وړ زیاتوالی راغی.

War Brief: Blasts in Iraq destroys the Great Mosque of al-Nuri, and 2 Russian submarines fired ballistic missiles into the Arctic Ocean, and Barents Sea and more

In this Babe Brief, Corrie & Nat discuss the largest mud-built structure in the world, The Great Mosque of Djenné.   AP Art History Study Guide:   https://www.arthistorybabes.com/ap-art-history/   YouTube: https://bit.ly/2KARhkx   Check out our Patreon for bonus episodes: www.patreon.com/arthistorybabes   Website: www.arthistorybabes.com   Insta: @arthistorybabespodcast   Twitter: @arthistorybabes   Email: arthistorybabes@gmail.com Learn more about your ad choices. Visit podcastchoices.com/adchoices

Unlike Christianity and Judaism, Islam is not recognised in Italy. There are only eight officially recognised mosques and that is despite being home to the fourth largest Muslim population in Europe. The recent government crackdown on the estimated 2,000 makeshift ‘garage’ mosques across Italy has led to mass protests. The government have introduced a new ‘National Pact for an Italian Islam' but Muslims in Italy argue it’s not enough, the government though claims, it is a step forward in the recognition of the faith. Helen Grady visits the officially recognised Great Mosque of Rome, Europe’s largest mosque. Speaking to its Imam, he tells her that since February he is now being told he needs to preach his sermons in Italian even though no other religious group is made to do this. Presenter: Helen Grady Producer: Claire Press Picture: Claire Press / Helen Grady

Nathan, Mike, and Mahler tackle memories, heartbeats, tiny crossbows, climate change, Cuba, King Salman, Kushner, the Great Mosque of al-Nuri, Georgia 6, poor people, Comey tapes, lawyer up, Flynn blackmail, RNC hack, gerrymandering, trademarks, Philando Castile, Uber Goober, Ken dolls, and more.

Dr Narmeen A. Muhammadameen talks about challenges for work at the Kirkuk Citadel and the importance of this site for local and community identities. The citadel at Kirkuk, the natural focal point of the city with almost one million inhabitants, represents a North Iraqi cultural and archaeological monument of great potential. The relics of the fortified, Late Ottoman town quarter are situated on the summit of an extremely large tell (15,8 ha), rising on the height about 20–30 m on the left bank of the Khasa Sou River. The tell appeared to be an élite residence and regional centre as late as in the Middle-Assyrian (Mitanni) Period (the 16th-14th centuries BC), as textual sources indicate. Although no archaeological data have been obtained from the area so far, much earlier origins of settlement of the tell are highly probable. The heritage area of the citadel witnessed an unprecedented, planned destruction, labelled euphemistically as a „beautification action“ and building of museum of architecture, in the late Saddam era (1997–1998). All three thousands inhabitants of the citadel, mostly Kurdish and Turkoman, were moved out and the quarter (about 700–850 houses) was completely bulldozed, except of nine isolated monuments and nine small groups of „most valuable“ houses. Subsequently, a part of these structures underwent hard renovations by use of inapropriate methods and materials (in 1998–2003), the citadel area, however, remained unsettled till present and all the architectural remains, both renovated and authentic, are in ruins or seriously endangered. Even in ruins or remodelled, the preserved houses represent a unique specimen of regional, Late Ottoman town architecture, different from that in Baghdad or Arbil. The standing religious monuments (mainly Prophet Daniel Mosque. Great Mosque and Gog Kumbet Tomb) are famous sites of pilgrimage and worship both for Muslims and Christians. The site apparently sustains a not negligible potential for local turism, religious contacts and cultural exchange. The presented project comes from our previous experience in archaeological evaluation of Arbil citadel (2006–2009). It aims generally to 1. gather all available data about historical substance of the citadel building and its archaeological stratification, 2. structure that data to an project of information system of the citadel, and 3. prepare a complex documentation and assessment report about archaeology and architecure of the citadel. The project will mostly rely on non-invasive, intensive methods of archaeological research and recording (archaeological surface survey, collection of surface finds, historical building analysis, remote sensing) and will have following stages: 1. collecting of data (old plans and photographs, satellite and aerial images, oral history, all types of archaeological survey and recording, photogrammetry, possibly geophysical survey) 2. creation and feeding of the information database system based on a digital, three-dimensional model of the citadel (see a demo-version of similar database created for the Arbil citadel http://lfgm.fsv.cvut.cz/citadel/) 3. analysis and interpretation of data in the form of an assessment report which should give a first reliable information about stratigraphy and architecture of the heritage area, as well as of its value and potential for future research. Some proposals for conservation and public presentation of the monuments have to be also a part of the report. Thus, the results could be integrated into the realization phase of the recent masterplan of the Kirkuk city. The proposed project will be carried out in close cooperation with the State Board of Antiquities at Baghdad, Directorate of Antiquities at Kirkuk, with specialist from Salahaddin University at Arbil, Department of Archaeology (Prof. Dr. Narmin A. M. Amin) and several Czech scientific institutions.

Dr Narmeen A. Muhammadameen talks about challenges for work at the Kirkuk Citadel and the importance of this site for local and community identities. The citadel at Kirkuk, the natural focal point of the city with almost one million inhabitants, represents a North Iraqi cultural and archaeological monument of great potential. The relics of the fortified, Late Ottoman town quarter are situated on the summit of an extremely large tell (15,8 ha), rising on the height about 20–30 m on the left bank of the Khasa Sou River. The tell appeared to be an élite residence and regional centre as late as in the Middle-Assyrian (Mitanni) Period (the 16th-14th centuries BC), as textual sources indicate. Although no archaeological data have been obtained from the area so far, much earlier origins of settlement of the tell are highly probable. The heritage area of the citadel witnessed an unprecedented, planned destruction, labelled euphemistically as a „beautification action“ and building of museum of architecture, in the late Saddam era (1997–1998). All three thousands of inhabitants of the citadel, mostly Kurdish and Turkoman, were moved out and the quarter (about 700–850 houses) was completely bulldozed, except of nine isolated monuments and nine small groups of „most valuable“ houses. Subsequently, a part of these structures underwent hard renovations by use of inapropriate methods and materials (in 1998–2003), the citadel area, however, remained unsettled till present and all the architectural remains, both renovated and authentic, are in ruins or seriously endangered. Even in ruins or remodelled, the preserved houses represent a unique specimen of regional, Late Ottoman town architecture, different from that in Baghdad or Arbil. The standing religious monuments (mainly Prophet Daniel Mosque. Great Mosque and Gog Kumbet Tomb) are famous sites of pilgrimage and worship both for Muslims and Christians. The site apparently sustains a not negligible potential for local turism, religious contacts and cultural exchange. The presented project comes from our previous experience in archaeological evaluation of Arbil citadel (2006–2009). It aims generally to 1. gather all available data about historical substance of the citadel building and its archaeological stratification, 2. structure that data to an project of information system of the citadel, and 3. prepare a complex documentation and assessment report about archaeology and architecure of the citadel. The project will mostly rely on non-invasive, intensive methods of archaeological research and recording (archaeological surface survey, collection of surface finds, historical building analysis, remote sensing) and will have following stages: 1. collecting of data (old plans and photographs, satellite and aerial images, oral history, all types of archaeological survey and recording, photogrammetry, possibly geophysical survey) 2. creation and feeding of the information database system based on a digital, three-dimensional model of the citadel (see a demo-version of similar database created for the Arbil citadel http://lfgm.fsv.cvut.cz/citadel/) 3. analysis and interpretation of data in the form of an assessment report which should give a first reliable information about stratigraphy and architecture of the heritage area, as well as of its value and potential for future research. Some proposals for conservation and public presentation of the monuments have to be also a part of the report. Thus, the results could be integrated into the realization phase of the recent masterplan of the Kirkuk city. The proposed project will be carried out in close cooperation with the State Board of Antiquities at Baghdad, Directorate of Antiquities at Kirkuk, with specialist from Salahaddin University at Arbil, Department of Archaeology (Prof. Dr. Narmin A. M. Amin) and several Czech scientific institutions.

Dr Narmeen A. Muhammadameen talks about challenges for work at the Kirkuk Citadel and the importance of this site for local and community identities. The citadel at Kirkuk, the natural focal point of the city with almost one million inhabitants, represents a North Iraqi cultural and archaeological monument of great potential. The relics of the fortified, Late Ottoman town quarter are situated on the summit of an extremely large tell (15,8 ha), rising on the height about 20–30 m on the left bank of the Khasa Sou River. The tell appeared to be an élite residence and regional centre as late as in the Middle-Assyrian (Mitanni) Period (the 16th-14th centuries BC), as textual sources indicate. Although no archaeological data have been obtained from the area so far, much earlier origins of settlement of the tell are highly probable. The heritage area of the citadel witnessed an unprecedented, planned destruction, labelled euphemistically as a „beautification action“ and building of museum of architecture, in the late Saddam era (1997–1998). All three thousands of inhabitants of the citadel, mostly Kurdish and Turkoman, were moved out and the quarter (about 700–850 houses) was completely bulldozed, except of nine isolated monuments and nine small groups of „most valuable“ houses. Subsequently, a part of these structures underwent hard renovations by use of inapropriate methods and materials (in 1998–2003), the citadel area, however, remained unsettled till present and all the architectural remains, both renovated and authentic, are in ruins or seriously endangered. Even in ruins or remodelled, the preserved houses represent a unique specimen of regional, Late Ottoman town architecture, different from that in Baghdad or Arbil. The standing religious monuments (mainly Prophet Daniel Mosque. Great Mosque and Gog Kumbet Tomb) are famous sites of pilgrimage and worship both for Muslims and Christians. The site apparently sustains a not negligible potential for local turism, religious contacts and cultural exchange. The presented project comes from our previous experience in archaeological evaluation of Arbil citadel (2006–2009). It aims generally to 1. gather all available data about historical substance of the citadel building and its archaeological stratification, 2. structure that data to an project of information system of the citadel, and 3. prepare a complex documentation and assessment report about archaeology and architecure of the citadel. The project will mostly rely on non-invasive, intensive methods of archaeological research and recording (archaeological surface survey, collection of surface finds, historical building analysis, remote sensing) and will have following stages: 1. collecting of data (old plans and photographs, satellite and aerial images, oral history, all types of archaeological survey and recording, photogrammetry, possibly geophysical survey) 2. creation and feeding of the information database system based on a digital, three-dimensional model of the citadel (see a demo-version of similar database created for the Arbil citadel http://lfgm.fsv.cvut.cz/citadel/) 3. analysis and interpretation of data in the form of an assessment report which should give a first reliable information about stratigraphy and architecture of the heritage area, as well as of its value and potential for future research. Some proposals for conservation and public presentation of the monuments have to be also a part of the report. Thus, the results could be integrated into the realization phase of the recent masterplan of the Kirkuk city. The proposed project will be carried out in close cooperation with the State Board of Antiquities at Baghdad, Directorate of Antiquities at Kirkuk, with specialist from Salahaddin University at Arbil, Department of Archaeology (Prof. Dr. Narmin A. M. Amin) and several Czech scientific institutions.

"Archaeology is supposed to be fun and interesting and apolitical and those are the reasons I love it, but none of this is now." Archaeologists like Jesse Casana have lived and worked on sites throughout Syria for years. He describes his feelings about the fate of friends and colleagues left behind. The excavation at Tell Qarqur that he oversaw before the war has now been bulldozed, but he says, "It seems like a fairly small concern compared to the human tragedy unfolding before our eyes."Tell Qarqur is not the only monument of archaeological interest that has been destroyed. The statue of an 11th Century Arabic poet, atheist and vegetarian, al-Ma'arri, was decapitated Islamic militants in 2013. And Aleppo, thought to be the oldest city in the world, is now in ruins. Its sights are remembered fondly by the people who lived there including the elegant, 1000 year old mineret of the Great Mosque destroyed in April 2013. Picture: A Syrian rebel fighter points to destruction in the Great Mosque complex, Aleppo, Credit: AFP/Getty Images

The Museum of Lost Objects traces the histories of 10 antiquities or cultural sites that have been destroyed or looted in Iraq and Syria. Since 2012, Aleppo - Syria's largest city - has been a key battleground in the conflict, and hundreds of its residents killed or displaced. Aleppo, thought to be the oldest city in the world, is now left in ruins. One of the great monuments of the city was the minaret of the Umayyad Mosque (also known as the Great Mosque) which was toppled in April 2013. It's still unclear who was responsible - Syrian government forces and rebels blame each other. We tell the story of the minaret, a world heritage site that was connected to that other great Aleppo landmark, the souk. Contributors: Nasser Rabbat, Massachusetts Institute of Technology; Zahed Tajeddin, artist and archaeologist; Heghnar Watenpaugh, University of California Davis; Jalal Halabi, photographer; Will Wintercross, Daily Telegraph Presenter: Kanishk Tharoor Producer: Maryam Maruf Picture: Minaret of the Umayyad Mosque Credit: Getty With thanks to Haider Adnan of BBC Arabic, Elyse Semerdjian of Whitman College, and Aya Mhanna.

Melvyn Bragg and guests discuss the Empire of Mali which flourished from 1200 to 1600 and was famous in the wider world for the wealth of rulers such as Mansa Musa. Mali was the largest empire in west Africa and for almost 400 years controlled the flow of gold from mines in the south up to the Mediterranean coast and across to the Middle East. These gold mines were the richest known deposits in the 14th Century and produced around half of the world's gold. When Mansa Musa journeyed to Cairo in 1324 as part of his Hajj, he distributed so much gold that its value depreciated by over 10%. Some of the mosques he built on his return survive, albeit rebuilt, such as the UNESCO World Heritage Site of the Great Mosque of Djenne. With Amira Bennison Reader in the History and Culture of the Maghrib at the University of Cambridge Marie Rodet Senior Lecturer in the History of Africa at SOAS And Kevin MacDonald Professor of African Archaeology Chair of the African Studies Programme at University College, London Producer: Simon Tillotson.

Melvyn Bragg and guests discuss the Empire of Mali which flourished from 1200 to 1600 and was famous in the wider world for the wealth of rulers such as Mansa Musa. Mali was the largest empire in west Africa and for almost 400 years controlled the flow of gold from mines in the south up to the Mediterranean coast and across to the Middle East. These gold mines were the richest known deposits in the 14th Century and produced around half of the world's gold. When Mansa Musa journeyed to Cairo in 1324 as part of his Hajj, he distributed so much gold that its value depreciated by over 10%. Some of the mosques he built on his return survive, albeit rebuilt, such as the UNESCO World Heritage Site of the Great Mosque of Djenne. With Amira Bennison Reader in the History and Culture of the Maghrib at the University of Cambridge Marie Rodet Senior Lecturer in the History of Africa at SOAS And Kevin MacDonald Professor of African Archaeology Chair of the African Studies Programme at University College, London Producer: Simon Tillotson.

Can you imagine what would happen to a Muslim prophet if he suddenly started turning things over in the Great Mosque in Mecca and proclaimed that this was his Father's house of prayer? Maybe this will give you some insight into how religious leaders responded when Jesus entered Jerusalem on a donkey and then claimed lordship over the Temple. Did he or did he not have the authority?

This episode is titled “Meanwhile, Back in the East” because before we dive into the next phase of church history in Europe, we need to catch up on what's happening to the East.The Mongol Empire of the 13th and 14th Cs occupied the largest contiguous land empire in history. Rising originally from the steppes of Central Asia and stretching from Eastern Europe to the Sea of Japan; from Siberia in the north to Southeast Asia, the Indian subcontinent, the Iranian plateau, and the Middle East. At its greatest extent it spanned 6000 miles and covered about 16% of the planet's total land area.Genghis Khan was a shamanist, but recognizing the need to unite the Mongol clans. He adopted a policy of religious toleration that remained official policy during his reign and that of his son Ogedai. Several of the tribes that formed the core of the Mongol horde were Christians in at least a cultural sense. The Keriats, Onguds and Uighurs owed the Christianization of their culture to the Eastern expansion of Christianity we've looked at in earlier episodes.It's important to insert a short parenthetical comment here. Knowing what devastation the Mongols wrought during the 13th and 14th Cs and the literal wagon-loads of blood they spilled, we have to be careful when we call these tribes Christian. They certainly weren't evangelical missionaries. Their faith was a highly-distorted Nestorian version of the Gospel that exercised little restraint on the barbaric rapaciousness that marked their conquests. Still, they called themselves ‘'Christians and their claimed allegiance to the Gospel had a huge impact on what happened in the Middle East.Genghis Khan's son Tolui, married a Christian woman from the Keriat tribe. One of their sons was the Mongol ruler Hulegu. Another was the famous Kublai Khan, founder of the Yaun Dynasty in China. While Hulegu seems to have identified as a Christian, Kublai certainly favored Christians in his court. When Hulegu conquered Baghdad, the Islamic capital of the day, his Christian wife urged him to destroy the city's mosques but protect the churches. Her goal was to dismantle Islam in the region and hand it a permanent setback.The Mongols took control of the Caliph's palace and gave it to Baghdad's Christian patriarch. It ended up being made into a grand church. With such obvious favor being shown Christians, many Mongols converted.Asian Christians who'd suffered under the tyranny and oppression of Islamic rule for generations began to look to the advancing Mongol army as deliverers. One writer lauded the genocidal Hulegu and his wife as great luminaries and zealous combatants for the Christian religion. Beleaguered Western Crusaders were stoked by reports of allies in the East doing noble battle with the Muslims. Some Crusaders even sent emissaries to try to link up with the Mongols and help them in their conquest of the Egyptian Mamelukes in 1260. The Mameluke victory at Ain Jalut over the Mongols was a major disappointment.Hulegu's son married a Byzantine princess and he favored Christianity over both Buddhism and Islam. Over the next few decades the Mongols didn't persecute Muslims but they did impose what the Muslims felt was a heavy burden. They were no longer able to treat Christians living among them as a subject people they could extract heavy tolls and fines from. The Mongol attitude was that as long as everyone paid their taxes, they were free to practice whatever religion they wanted. So a huge source of wealth to Muslims was lost.Christians all across the Middle East took advantage of their newfound freedom and hoped things would stay that way indefinitely under a sympathetic Mongol rule. With Hulegu and his heirs in power, Christians began doing things that had been forbidden under Islam; like carrying the cross in public processions, drinking wine, and building churches where none had been permitted.Then, in 1268 in Baghdad, I aks you to pay close attention to. Maybe this will bring a little light to why there's such tremendous hatred on the part of certain elements within Islam towards Christians today; especially in that region of the world. The Christian Catholicos, the title of the archbishop, ordered a man drowned for converting from Christianity to Islam. Muslims were scandalized and rioted. Following Mongol policy, the rioting was brutally crushed. Christians took this as further evidence they were now the favored faith. But that favor was soon to turn against them.The Mongol leaders became increasingly aware that Islam, with its embrace of jihad in the extension of the Faith by the power of the sword, was much more compatible with their values than either Christianity or Buddhism. They began to drift towards Islam until 1295, when the new Khan, Mahmoud Gazahn, persecuted Christianity and Buddhism. His successors followed his policies. During the early years of the 14th C, Christians found themselves under the control of a Muslim super-state. Their position radically change from what they'd known under the Arab caliphate. Now Christians were subject to intense persecution. In the regional capital of Al-Malek in 1338, all Christians in the city were killed. The few traces of faith among the Keriats and Uighurs didn't last much into the 15th C.Islam's victory among the Mongols proved devastating for the remaining Christians of Central Asia and the Middle East. These communities had managed to weather the storm of the Muslim Arab conquest of the 7th C and it settled down to an uneasy peace with their new neighbors. But the brief respite brought by the Mongol invasion allowed the Christians to emerge in a dominant role for a time that they used to inflict the Muslims with real hurt. When a few years later, Muslims were back in control, this time with the authority of a Mongol Muslim powerhouse à Well, they decided it was payback-time. It was the Christians in Egypt who first bore the brunt of this new intolerance.From the start of the 13th C, Egypt was the main target of Western Crusades. Frustrated Egyptian governments regularly retaliated for the Crusades by attacking the Copts, the native Egyptian church. In the mid-13th C, Egypt was ruled by the Mamelukes and with the loss of Baghdad to the Mongols, the center of gravity of the Muslim world shifted to Mameluke Egypt. They considered the Christians in their region as a 5th column, in cahoots with the Mongols pressing west toward Egypt. After the loss of Baghdad, it wasn't hard to imagine a world in which Egypt would stand alone as the last great Muslim power in a Middle East dominated by Christian-Mongols.The greatest Mameluke leader was General Baibar, the Scourge of both Crusaders and Mongols. Baibar hated Christians in general, but had an extra dose of loathing for those of the European variety. When he captured Antioch in 1268, he wrote the city's Crusader ruler, who'd barely escaped, “Had you stayed, you'd have seen the crosses in your churches smashed, the pages of a false testament scattered, the patriarchs' tombs overturned. You would have seen your Muslim enemy trampling over the places where you celebrated Mass, cutting the throats of monks, priests, and deacons upon your altars--bringing sudden death to the patriarchs and slavery to your royal princes.”This attitude was radically different from the tone of earlier Muslim-Christian affairs. It reflected Baibar's fury at the Christian alliance with the Mongols who themselves were utterly brutal in their conquests. This intolerance was increasingly evident in Egyptian policies toward their still substantial Christian minority. Persecution in Egypt wasn't new, but things deteriorated quickly after the Mameluke-Mongol wars.Between 1293 and 1354, the Egyptian government launched four campaigns to enforce the submission of Christians and Jews and drive them to accept Islam. Each wave of violence became more intense and better organized. A review of this half-century gives us a much better understanding of the ancient hostilities that have inflamed the Middle East ever since.A quick sketch of what happened.In 1293, an initial persecution fizzled when the sultan's officials realized the Christians they were about to execute controlled the country's finances and were the most competent scribes.In 1301, a vizier visiting from Morocco was appalled at the wealth and status of Egyptian Christians and Jews. In Morocco, they had to pay a steep fine if they refused to convert and were subject to all kinds of public indignities.  But in Egypt they held high public office, wore rich clothes and rode the best mounts. The vizier's criticisms moved Egyptian officials to install the same rules as Morocco. A wave of repressive laws followed, and ordinances closed all the churches and synagogues outside of Cairo. Some ancient churches were demolished, relics burned. Non-Muslims were dismissed from public employment and were forced to wear distinctive clothing; blue turbans for Christians, yellow for Jews. They were forced to ride only on donkeys and whenever a Muslim approached, they had to dismount and bow. Visitors to Egypt said that the enforcement of these rules continued all the way into the 19th C.The effects of this crisis linger to the present day, since the rigorous Muslim legalism that emerged at that time shaped modern Islamic fundamentalist movements. From the 1290s, Muslim jurists produced ever harsher interpretations of the laws governing minorities, particularly through the work of militant puritanical scholars like Ibn Taymiyyah. His life was shaped by the disasters of the Mongol wars which forced him into exile in Egypt. He saw his goal as the militant restoration of Islam in the face of its enemies at home and abroad. His work has had a long afterlife. Ibn Taymiyyah is regarded as the spiritual godfather of the Wahhabi movement and of most modern extremist and jihadist groups. Among many others, Osama bin Laden cited him as a special hero.The Muslim hostility toward Christianity in the early 14th C was reflected in outbreaks of extreme anti-Christian violence.  In 1321, Muslim mobs looted and destroyed Cairo's Coptic churches. Usually, a Muslim cleric would give the signal for the attacks by mobilizing crowds in the mosques under the cry of “Down with the churches.”Now, the sultan tried to keep order, but the hatred of Christians was too powerful to contain. They were blamed for setting fires across Cairo. When some of the accused confessed under torture, the authorities were forced to support the popular movement. At one point, the Sultan faced a mob of 20,000 calling for the forceful suppression of Christians. In order to safeguard his rule, the Sultan permitted purge. The government went further and announced that anyone who found a Christian was permitted to beat him and take his goods.By the mid-14th C, Muslim writers had a whole catalog of anti-Christian charges that bear a close resemblance to the libelous anti-Jewish tracks - The Protocols of the Elders of Zion. Christians were accused of being spies, ever on the lookout for opportunities to betray the Muslim cause. Cases in both Egypt and Syria proved, and I'm using air-quotes around that word “proved”-- they were serial arsonists. Some were even reported to have planted a bomb in the Great Mosque of Medina.Given modern-day stereotypes of Islam in the West, it's ironic that Christian minorities were then so feared because they allegedly plotted terror attacks against prestigious symbols of Muslim power.In a society founded on honor and family pride, the humiliations of these new policies were too much to bear for many wealthy urban Christians who then converted to Islam. Other, poorer Christians proved firmer; particularly if they were located in rural areas where government policies were slower to penetrate. But later waves of intimidation wore down there resistance. Violence in the 1320s reduced Christian numbers and prepared the way for the disasters of 1354. From the end of the 14th C, Egypt's Coptic Christians were reduced to a minority they retain up to the present day. The Coptic Church entered a period of hibernation that lasted until the mid-19th C. This is sad when we consider that Egypt had been a major center of Christianity for hundreds of years, and the place of dozens of vital and prolific monasteries. What were once the thousand monks of Bufanda, were reduced to just two.Once their Mongol rulers converted to Islam, conditions became equally difficult for the Christians of Mesopotamia and Syria. Between 1290 and 1330, the story of Christianity in these parts, like that in Egypt, becomes a long list of disasters and ever harsher laws. One edict commanded that churches be demolished and services halted. All clergy and Christian leaders were to be executed. The storied churches of Tabriz, Arbella, Mosul, and Baghdad were torn down. Bishops and priests were tortured and imprisoned. Some laws struck directly at ordinary believers rather than just the institutions and hierarchy. Some of these edicts came from the Khans themselves while others came from the initiation of local governors. But the effects were just as damaging. Even when the Khans tried to limit persecution, they could hardly stem the zeal of local officers. In some cities, local laws ordered forcible conversion to Islam and prohibited the exercise of Christianity upon the pain of death. One Muslim ruler in Armenia passed ruinous taxes and ordered that anyone who refused to convert to Islam should be branded, blinded in one eye, and castrated. Christians and Jews were to be instantly recognizable by wearing distinctive clothing. In the words of one contemporary, “The persecutions and disgrace and markings and ignominy which the Christian suffered at this time, especially in Baghdad, well the words cannot describe.” The persecution reached its height with wholesale massacres at Arbella in 1310 and at Amita in 1317. There at Amita, where 12,000 were sold into slavery, the destruction of churches and monasteries was so thorough the fires burned for a month. These persecutions had a greater effect on the churches of the Middle East than any other event since the conversion of the Roman Empire. The succession of church leadership that had remained unbroken since the time of the Apostles came to an abrupt end. Whole Christian communities were annihilated across Central Asia and surviving communities shrank to tiny fractions of their former size. Christianity disappeared in Persia and across southern and central Iraq the patriarchs of Babylon now literally headed for the hills, taking up residence on the safer soil of northern Mesopotamia.