Middle East

When Persepolis was one of the world’s wonders.

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By Natalia Borys

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Persepolis, the archaeological treasure,[1] Western orientalist vision.  I have never imagined that one day I would wander down the streets of Persepolis, that it would be possible.  This majestic site still makes you feel as in a dream, transfers you in the glorious past, to the magnificent history of mankind, especially for history lovers like me.

From the very beginning of  my arrival in Iran, I can’t wait seeing this wonder of the world: to touch ancient stones, full of history, and to wander through this labyrinth city, symbol of Achaemenid Persia, founded in 550 BC by Darius the Great, “King of Kings, King of the World.”[2]

Why Persepolis? Because it is a symbol of a great civilization that has bequeathed so much to mankind. Moreover, Persepolis is one of the most powerful urban constructions in history, a testimony of its incomparable glory.  The emergence of these majestic ruins in the silence of the dawn is unforgettable, the site still fancies a lot.  At the entry, you are welcome by stone lamassu in the Assyrian style, winged human-headed bulls with curly beards,[3] in astonishing splendour, hit the mind and imagination. These ruins are still impressive, and seeing it makes you travel in time and touch the ancient history, the history of the Achaemenid empire of “King of kings”.

On the way to Persepolis

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The figure of the Royal Glory hovered the kings in many scenes at Persepolis. Western scholars consider it as the representation of the supreme God Ahuramazda, while Iranians think it is a symbolic picture of royal glory.

Arriving in Shiraz, from my budget hotel, I took a taxi to Persepolis. The only way to get to the site is by taxi.  Generally, taxis wait on the spot while tourists roam the site. My taxi driver is joyful, as most of Iranians are, want to chat and discuss politics, greets me with a traditional welcome to Iran,” and drops me off at the entrance telling me that an hour or two is more than enough to visit the site. An hour or two? Me, who dreamt of spending a lot of time there. I let him know that I am going to stay longer. My driver must have cursed me and my love for old ruins. The whole day is more appropriate for this meeting with history.

At the foot of Mountain of Mercy, the ruins of Persepolis , the heart of the Achaemenid Empire, stretch as far as the eye can see. The Persian king’s summer residence, which was burned down by Alexander the Great in 330 B.C.[4] and exhumed by archaeologists in 1931, has revealed invaluable details about the first empire of humanity.

An entrance.

12729168_10153926586153770_2428488603171104707_nIt is hot, very hot. I have to wear jeans, a shawl to cover my head and a gold embroidered tunic (Chanel, as it was noted on it) which I had to buy at the bazaar to comply with the Islamic rules of the country.  The sun is blinding and not a single tree at sight. It is February and it is already hot. I can only imagine how hot is in summer. It must be as hot as Hades.  But my enthusiasm is still high. Persepolis!

Near the entrance, in a small museum, I bought myself an expensive little book about Persepolis. Here is the entrance. Today, twenty-six centuries later, Persepolis is still a breathtaking majesty. Ruins of luminous palaces, ancient cross-shaped tombs carved halfway up the cliff, slender columns exposed to the wind and the sun, lavish low-reliefs, everything here permanently captures your imagination. The visitors in the past, like me today, were speechless facing such splendour, which was built to glorify the Great King and the greatest of the Gods, Ahura Mazda.

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Tachara, or The Palace of Darius.

The rise and the fall of the capital.

Persepolis’ palaces and buildings were built mainly during the reign of Darius I the Great (522-486 BC) who emerged, for some, as the true founder of the Achaemenid Empire and, perhaps, its most remarkable ruler. The embellishments of the vast palatial complex were continued by the successors of Darius I, Xerxes and Artaxerxes, during almost sixty years, without being completely finished. A demonstration of the supreme power the large palatial complex was not intended to be the permanent residence of the king. But everything is so big and majestic! The new city of Persepolis was built with the intention to impress visitors, and to be seen by far with its royal palaces, courtrooms, treasure room, majestic doors and stairways, fortifications and harem. Mission accomplished! If even only few ruins of this past splendour remain, they give you an idea how big and majestic it was.

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An enthroned king, two incense burners, a “Median” chiliarch reporting to the king, a towel-bearer, a weapon-bearer, and two pairs of “Persian guards flanking the scene. Who is the king? as Iranian scholars claim, Artaxerxes was still young and had no grown up crown prince. This was evidently the crown of Artaxerxes I, while the former was worn by Xerxes. The audience is held under a royal baldachin with tasselled edges falling in front. Above, five superimposed rows of soldiers.

Persepolis emerged from oblivion in the Middle Ages, when monks, European travellers and notables, in addition to other visitors, reussisited the memory and the past glory of the city. The city was so famous that in 1971, the Shah Mohammad Reza Pahlavi, chose the site to celebrate the 2500th anniversary of the founding of the Persian Empire. If the shah Pahlavi was impressed by the site and dreamt of reviving it, the ayatollahs demanded to destroy the site, as well as other pre-Islamic ruins. To destroy the site would have been a crime against humanity, it was hopefully avoided by a tireless campaign by the governor of Fars Province, lawyer Nosratollah Amini, and the strong protest of Shiraz residents. From 1979, the majestic ruins of Persepolis were classified a UNESCO’s World Heritage List.

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The double griffin protome capital. Since the best opinions to date are that the griffin capital may have been intended for the Unfinished Gate at Persepolis. They became famous by being the symbol of “Homa”, Iranian national airline.

Scholars still try to figure out, what was the main purpose of Persepolis. For some of them, Persepolis was a religious city, a national sanctuary, used to celebrate the Zoroastrian Iranian New Year, called the Nowruz, during the vernal equinox. Some of them think, it was set up as an astronomical city, while others still believe that it was built to impress and to show off the Achaemenid imperial power.  Nevertheless, we now know that over and above its sacred and religious character, Persepolis was also conceived as an administrative and political capital. Archaeological excavations, as well as the cuneiform tablets prove it.

The Hall of hundred columns and its stairways. The Immortals.

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Gate of all Lands, human-headed winged bulls serving as “guardians”.

Today, the visitor ascends the Persepolis platform by climbing up a grand double-flighted staircase, called the Great Double Staircase, was most likely built under Xerxes I. It is composed of two flights of stairs each contains111 steps. These large grey limestone steps measure 7m wide and only 10cm high (which enabled horses to access the other side of the walls) offer visitors a glimpse of what awaits him. The entrance, the Gate of All Lands, was used to welcome visitors and delegations that came from all the satrapies or provinces of the Persian Empire to give allegiance to the Great King.

These monumental staircases are one of the masterpieces of Achaemenid art. They are decorated with low-reliefs representing different people of the Empire bringing offerings to the Great King.  This staircase was lucky to avoid the destruction! It was buried under Apadana roof’s fall when Persepolis was burned down, it is perfectly preserved.

The entrance was flanked by two colossal bulls of 5.5m high and carved on a 1.5m pedestal. They observe and guard the entrance in order to protect the city from any threat from the outside. [5] On the underside and the head of the bulls, one could read an inscription in old Persian, Elamite and Babylonian, proclaiming the greatness of Xerxes, the I am Xerxes the Great King, King of Kings, King of lands and King of many peoples, who by the grace of Ahura Mazda, constructed this Gateway of All Lands”.

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Xerxes’ inscription “A great god is Ahuramazda, who created this earth, who created yonder sky, who created man, who created happiness, of man, who made Xerxes king, one king of many, one lord, of many lords. I am Xerxes the king, Great king of Kings, king of countries containing many kinds of people…”

Undoubtedly, their creators were inspired by the Assyrian tradition, given their resemblance to the bulls of Sargon Palace in Khorsabad.  Like their counterparts, these half-human, half-bulls were considered a mythical symbol of royalty, a reflection of royal power and a kind of guardian angel of the Great King and the Achaemenid Empire as a whole.[6]

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A lamassu is an Assyrian protective deity, often depicted as having a human’s head, a body of a bull or a lion, and bird’s wings. In art, lamassu were depicted as hybrids, with bodies of either winged bulls or lions and heads of human males. The motif of a winged animal with a human head is common to the Near East. Assyrian sculpture typically placed prominent pairs of lamassu at entrances in palaces, facing the street and also internal courtyards. They were represented as “double-aspect” figures on corners, in high relief. From the front they appear to stand, and from the side, walk, and in earlier versions have five legs, as is apparent when viewed obliquely. Lumasi do not generally appear as large figures in the low-relief schemes running round palace rooms, where winged genie figures are common, but they sometimes appear within narrative reliefs, apparently protecting the Assyrians

In the north end, we could see the royal guard, known as the Immortals,[7] as well as the parade in procession with horses and chariots while carrying the royal throne. The procession of gift-bearing delegations is one of the most spectacular elements of the staircase.  During this ceremony, 23 delegations from all satrapies bring offerings and gifts.

Beyond the emotion, grandeur and decadence of the site.

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A royal tomb.

I regrettably have to leave the ruins under a burning sun. Persepolis is undoubtedly breathtaking. It is a wonder of the ancient world. I think of all the other sites of Antiquity and Mesopotamia which weren’t as lucky as Persepolis, and suffered the ravages and damages of recent wars in Iraq and Syria. The Iranian government, however quite reluctantly, has protected its ancient and pre-Islamic history, other regimes and governments did not protect their sites. When I asked Iranians about Achaemenid treasures, stored in Louvre and other world museums, they told me that probably this Iranian past is better guarded there. It is hard to argue about it. Luckily, the great Persepolis adventure lasts, the site continues to reveal its secrets and to make its visitors travel in the glorious past of the Achaemenid Empire of ” the King of Kings …”.

[1]  Founded by Darius I in 518 B.C., Persepolis was the capital of the Achaemenid Empire. It was built on an immense half-artificial, half-natural terrace, where the king of kings created an impressive palace complex inspired by Mesopotamian models.  The importance and quality of the monumental ruins make it a unique archaeological site. https://whc.unesco.org/en/list/114/

[2]  Darius the Great was engraved “I am Darius the Great King, King of Kings, King of countries containing all kinds of men, King in this great earth far and wide, son of Hystaspes, an Achaemenid, a Persian, son of a Persian, an Aryan, having Aryan lineage”in Naqsh-e Rostam.

[3] A lamassu is an Assyrian protective deity, often depicted as having a human’s head, a body of a bull or a lion, and bird’s wings. In art, lamassu were depicted as hybrids, with bodies of either winged bulls or lions and heads of human males. The motif of a winged animal with a human head is common to the Near East. Assyrian sculpture typically placed prominent pairs of lamassu at entrances in palaces, facing the street and also internal courtyards. They were represented as “double-aspect” figures on corners, in high relief. From the front they appear to stand, and from the side, walk, and in earlier versions have five legs, as is apparent when viewed obliquely. Lumasi do not generally appear as large figures in the low-relief schemes running round palace rooms, where winged genie figures are common, but they sometimes appear within narrative reliefs, apparently protecting the Assyrians

[4]  After having conquered the Persian Empire, Alexander the Great ordered the destruction of Persepolis in 330 B.C.  According to sources, the fire in the city was ignited to satisfy the whim of his concubine, Thais, while some, like Diodorus Siculus and Strabo considered it revenge for the abuses committed by Xerxes in Athens and in the Greek temples in 480 B.C. In any case, this fire put an end to a city, thereafter said to be frozen in time, with its ruins and its cuneiform tablets waiting two millennia to share their secrets.

[5] Borrowed from Assyrian iconography, the bulls were associated with the monstrous creatures of Chaos allied with Tiamat (the Goddess of salt water) in the Babylonian poem Enuma Elish, and represented a new allegory of the king’s dominance over the forces of evil.

[6] Each guardian of the door has a curly, geometric beard and curly hair – traits of the Great King himself – a crown or a cylindrical tiara decorated with two rosettes and sepals. These two imposing lamassi stood guard in the direction of the Path of Processions to ensure the palace was protected.

[7] The elite corps of which numbered 10’000 infantrymen and formed the royal guard

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The teaching of the putsch attempt of July 2016 in the Turkish schools: towards a new representation of the social in Turkey?

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The title page of the school prospectus 2017-2018 of the Turkish Ministry of Education
The title page of the school prospectus 2017-2018 of the Turkish Ministry of Education

By Camille de Felice

Translated by Anis Arioua

After few weeks of the event of July 15, 2016 during which a section of the Turkish army had sought to seize power by force, During the school year 2016-2017, students of high and elementary schools noticed that a special commemoration program has seen include in their curriculum a special commemoration program consisting of reviewing the putsch attempt and the popular mobilizations that followed. [1].

While the first week was almost exclusively devoted to activities about the « 15-July »[2] – often referred to as the « Legend of 15-July » or even « Victory of Democracy of 15-July »[3] in the speeches of the government and in the press, the first day of classes has nonetheless had the particularity, like A theater play, of being entirely determined by the Ministry of National Education. With a relatively small margin of maneuver, the teachers had to respect the precise directives that the ceremony dedicated to the 15-July held in all schools of Turkey must be almost identical : the discourse, written by Ankara, the theater plays reproducing the events of the putsch, exhibition with photos of the « heroes » of July-15, recitation of poems, and, finally, distribution of a brochure detailing the official version, validated by the regime, of this unavoidable event of the Turkish socio-political life today.

This first day of school set the tone for a whole year of celebrations that was extended until October 29, 2017. Among the organized activities, I can mention the writing of letters in which students could freely express their emotions and impressions, the visits the « places » of 15-July or namely squares and streets, occupied by the population who were mobilized by the government’s calls to defend and claim democracy, the visits to families of heroes and local « martyrs », making boards with citations, drawings and pictures of those who « made 15-July by sacrificing themselves for their country and to preserve democracy » as well as the production of short films, available on the internet site of the schools, including the Ministry of National Education.

During this year of activities, organized in the schools, the government produced a new brochure to be distributed in schools for the beginning of the 2017-2018 scholar year featuring schoolchildren’s works. In parallel with the publication of this special fascicle, the events of the 15th of July have begun to be integrated into the regular curriculum, since sub-chapters are devoted to this subject in the textbooks, in particular in social sciences, but also of Turkish and religion. Nevertheless, the integration of this subject in the schoolbooks has not been carried out homogeneously; only books, published after 2016 included it in the program. However, it is to be expected that gradually the 15-July will be included in other manuals, including those of history, in the coming years.

Eda Saygi 15-7 panosu (1)

In addition to the teaching in the schools, of this attempted putsch, certainly elevated to almost the rank of new year zero by several personalities close to or members of AKP, it is a new representation of the society that is promoted by this way. Indeed the school remains the ideal place, which each authority seeks to seize for ideological purposes in order to impose a representation of the social legitimizing the domination of a group on another one or even by others.

In this case, this involves writing a new history of contemporary Turkey. In fact, when writing history which is an inevitable process during the construction of historical facts, some elements are silenced, the forgetfulness, which is necessary to the foundation of the nationalist discourse according to the sociologist Anthony D. Smith. [4]

The historian Francois Audigier emphasizes the fact that through the disciplines of the social sciences, especially the triad history-geography-civic education- there is a will of the authority to achieve ideological objectives by not only seeking to communicate concepts and values to the next generation but also to transmit, in an underlying way, a shared representation of the given world, to place a consensual referent, acceptable for all. Because of the compulsory nature of the school for the entire population of a state, it remains a privileged place for the fight for symbolic power and the enforcement of a certain representation of the social. The lessons taught are de facto the dominant and orthodox theories of a society at a given epoch.

Eskisehir Burcu Ekinci 28.09.2017 ilk ders 15 temmuz

The introduction of references to July 15 in some schoolbooks is a part of a larger range of school reforms that can be traced back to 2012 and to many notable changes that were approved at that time. When changes occur at the program level, there are also variations in the selection paradigm of what will be taught which are taken into consideration. While retaining a majority of the essentials of the Turkish school traditions, there is a desire to establish the 15th of July as a fundamental date, constitutive not only of Turkish history but in a more transcendent way of its destiny and identity ; being comparable – and in fact compared – to the conquest of Istanbul in 1453, to the victory of Canakkale during the Great War or to the declaration of the Turkish Republic in 1923 by Mustafa Kemal Ataturk.

Education represents for all governments a space to invest in order to establish a certain representation of the social and so, in this case, some idea of Turkey. In this, Recep Tayyib Erdogan, the actual Turkish president, poses himself as a competitor of Mustafa Kemal, by looking to establish his own vision of Turkey but also the national and civic identities. His ambitious aim to overcome and supplant the legendary figure of Ataturk and to reconnect with the Ottoman tradition, that assigned to the territory of Anatolia and to Turkish people, a status of a regional leadership even of the Muslim world.

[1] DE FELICE Camille, L’enseignement du 15-Juillet dans les écoles turques : rupture ou continuité dans le processus de fabrique du citoyen républicain ? Observatoire de la Vie Politique Turque, décembre 2017

[2] 15 Temmuz Destanı

[3] 15 Temmuz Demokrasi Zaferi

[4] SMITH Anthony D., Nations and nationalisms in a Global Era, Polity Press, Cambridge, 1995

Iranian Film Fireworks Wednesday: A Gender-Based Analysis.

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Bita film 1

By Bita Ibrahimi.

Translated by Matthew

The use cinematography and film-making have become an outlet for creative individuals to analyse, criticise and question society in real-time. In Iran, women are playing an important role in this, even after the Islamic Revolution of 1979. Historically, women have had extremely limited opportunities and were noticeably absent in the film world in Iran, however, the presence of women behind and in front of the camera has steadily increased since the start of the Revolution despite policies that required women to wear hijab[1] and to keep chastity on screen[2]. Asal Bagheri, a cinema expert, has described the current situation of women in Iranian cinema as being part of a “politically engaged” type of cinema[3].

In Iranian films, women are typically casted in subordinate roles to accompany their male counterparts, a lifestyle where they are subordinate to men. Moreover, women are reduced to playing traditional roles, such as the mother, wife and housewife, whose activities are limited to managing their children’s education, appearing desirable their husband, and doing household jobs. These films convey sexist and misogynistic images of the relationship between men and women. Men are generally placed on a pedestal and represent authority whereas women are portrayed in a negative light by encompassing their beauté fatale and a dependence on men. Many films in Iran depict recurring sexist and misogynic clichés.

Over time, the obligation to wear the hijab has become increasingly significant in representing a special image of women in Iranian cinema in comparison to other countries, in particular because of the way it conveys stereotypes and makes them a part of the norms of Iranian society. Gender plays an important part in contemporary Iran, and is at the center of this analysis of the films of Ashgar Farhadi, who is considered to be a prominent screenwriter and film director in Iran and throughout the world of cinema.[4] Farhadi is most famous for his film Fireworks Wednesday, released in 2006, which was given a positive reception and won awards in film festivals in Nantes and Chicago.

 

Tested by Adultery

The film is focused on an Iranian couple whose relationship is tested by adultery. The film takes place during the Iranian New Year, also known as the Festival of Fire (Chaharshanbeh Suri in Persian),[5] which was banned by religious authorities. During the celebrations, lamps and decorations are set up in large towns and cities. This festival provides the backdrop to the dramas between a young Iranian couple, and sheds a light on three main female characters.

Bita film 2

The first female character to appear in this film is a cleaner named Rouhi, who a poor and religious woman who comes from outside the main city and wears the chador.[6] She does the housework on a weekly basis and comes for the traditional final cleaning before the New Year.[7] Throughout the film, she quietly observes all goings-on as a passive spectator and she is portrayed as being content with her life. The viewer discovers parts of the plot through the eyes of Rouhi, and she plays a key role in the film despite her passive nature.

The second female character in the film is Mojdeh, who lives in the home where Rouhi goes to do housework. Mojdeh comes from a modest family background and is not particularly religious.  She has short hair, does not cook, does not respect norms in society regarding the duty of women at home and does not have a typically feminine appearance. The third female character is Simin, a divorced beautician. We do not have a lot of details about Simin, but it is revealed that Mojdeh’s husband Mojtaba is having an affair with Simin.

 

Women under the control of men

The film depicts some of the social, economic and religious pressures faced by women in different social classes in Iran. All Iranian women face enormous pressure, and the man remains the master over his wife. However, in the case of Rouhi, the director shows an example of her disadvantaged background. When Rouhi wants to ask permission from her husband in order to trim her eyebrows, this shocks Mojdeh who asks: “do you need the approval from your husband to trim your eyebrows?” Nevertheless, Rouhi insists that asking permission for something so ordinary is completely normal in Iran.

In comparison to Rouhi, Mojdeh is from a moderate family and she does not have to ask permission from her husband. However, she is subjected to physical violence. In one scene, Mojdeh’s husband hits her, and the camera shows her crying in a taxi. In addition to violence, this scene portrays the low status of women in the patriarchal society of Iran. Mojdeh also cries in the bathroom when she discovers that her husband has been unfaithful. She is helpless to do anything other than crying, and is unable to change her situation. In Iran, women are not afforded the legal right to file for divorce whereas men are able to do so fairly easily.[8] Moreover, in one scene where the Mojdeh’s son is crying, a male friend of Mojtaba says to him: “men never cry!”. In this film, tears are the sign of weakness, and, as women are portrayed as weak, only women should cry.

In addition, Motjaba places the blame on his wife who, in his eyes, is not sufficiently feminine. Motjaba complains that he “can’t remember the last time she cooked. Ask the neighbours if they can smell food being cooked”. Cooking is the main duty of women in Iran, as well as being the sign of their feminine nature and social standing.

 

What is the role of women in cinema in Iran?

Women generally play an important role in Iranian cinema. They were originally caricatured as being dependent on men and, for most of the time, content to be inferior to men, whereas the characters played by men were portrayed as charismatic, confident and firm in standing up for their religious beliefs. Over time, the status of men and women changed in Iranian cinema, and now women are capable of taking the initiative in changing their situation. In the film Fireworks Wednesday, the film director attempts to alter the static position of women in society by demonstrating the plot through the eyes of women and the way they feel, which consequently allows the viewer to feel empathy towards the female characters. However, as it has already been noted, signs of masculine dominance and the masculine viewpoint of the director are shown in an apparent way in the film. Women are reduced to just a few emotions, notably anger, anxiety, irritability and crying. In short, although Asghar Farhadi intended to depict the true nature of the status of women in contemporary Iranian society, it is evident that he has not shown their true position. His interpretation of the role of women has been influenced by the masculine point of view that he has of society, and this consequently has an impact on the way he represents women in Fireworks Wednesday.

[1] The hijab – which means headscarf or veil in Arabic – refers to the Islamic headscarf only covering the head. It can surround the whole face or be tied more loosely to reveal some of the women’s hair.

[2] For women in Iran, sexual relations outside of marriage are strictly forbidden, and adultery can be punished by stoning. The control of feminine sexuality represents the guarantee of ensuring chastity. For a full explanation, see https://blogs.mediapart.fr/irani/blog/040416/iran-la-condition-feminine.

[3] Quoted from « Et la censure créa le cinéma des femmes iraniennes » https://www.opinion-internationale.com/2016/01/26/et-la-necessite-crea-le-cinema-des-femmes-iraniennes-entretien-avec-asal-bagheri-specialiste-du-cinema-iranien_23169.html

[4] Read more about Farhadi at https://en.wikipedia.org/wiki/Asghar_Farhadi

[5] The lamps and fire symbolise the hope of the arrival of light and happiness in the following year. There are many fireworks and fires in the streets.

[6] The chador is a type of fabric in the shape of a semi-circle that is worn in Iran. It hides both the head and the body of the women. It has to be held up at all times to avoid falling on the floor. The chador was originally worn during prayers before it became obligatory to wear it all times in public. Reza Shah banned the chador in 1936, but it was reintroduced upon the arrival to power of the Ayatollah Khomeini in 1979.

[7] This is the final cleaning before the start of the New Year, which is called Norouz and takes place on 21 March according to the Iranian calendar.

[8] Only men have the right to ask for divorce according to Islamic law. In Article 1133 of the Islamic civil code, it is stated that “a man can divorce his wife whenever he so chooses”. The current family law on divorce (or talaq in Arabic) supports the right of the husband to ask for a divorce at any time, while at the same time applying some restrictions. For instance, a man has to ask permission at a tribunal to grant a divorce if his wife disagrees. The role of the tribunal is to attempt to reach a mediation between the couple. If a reconciliation is not possible, the man then has the right to a divorce.

 

The real winners of the presidential elections in Lebanon

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nour
Source: http://www.dailystar.com.lb/News/Lebanon-News/2016/Sep-28/374147-berri-adjourns-parliament-session-to-oct-31-for-president-vote.ashx

By Nour Honein

As you may know, for almost two and a half years, Lebanon has been without a president. Finally, on the 31st of October 2016, Michel Aoun, Christian leader and founder of the Free Patriotic Movement, has been elected as the new president of Lebanon. But who are the real winners of this election? Read the rest of this entry »

Scanning ISIS: What has been going on in the past year and a half?

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In light of recent events, GIMUN’s blog has decided to publish a special series on the theme of terrorism. This first article will be followed by different perspectives on this subject over the next few weeks, presented to you by various journalists.

Iraqi_T-55_tank_at_Camp_Taji
Source: Creative Commons

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Terrorism and National Liberation Struggles

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reprinted from GIMUN Chronicles

by Camille de Félice, translated by James Hewlett

Flickr/ Israel Defense Forces
Flickr/ Israel Defense Forces

At a time when the use of the word ‘terrorism’ and its derivatives are becoming more and more frequent, and when not even a day goes by without us hearing about Islamist Terrorism, State Terrorism or even the Global War on Terrorism, it is important to remember that, despite various attempts by the United Nations to define it, there is still no universal legal definition for the word.

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Education of Young Girls During war: A Look at the Global Situation

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Reprinted from GIMUN Chronicles

By Ghada Ben Saïd

Translated by Amy Reid

Photo: flickr.com/World Bank Photo Collection
Photo: flickr.com/World Bank Photo Collection

In the event of a crisis, it is children who are the first to suffer the effects of the political and economic instability of a country. In a country in conflict, schools are very often damaged or even destroyed, something which encourages parents to refuse to send their children to school. School buildings are also used as temporary residences or for military means. The authorities are so preoccupied with war that the education of these children is often pushed into the background. Many flee from zones of conflict, but for those who do not migrate, life becomes all the more difficult.  This is the case for example, in Syria. Since the beginning of the war, the rate of schooling in the country has dropped drastically.  Syria, despite having a rate of schooling of 95% in 2006, today has the second lowest rate of schooling in the world. Young girls are the first to bear the brunt of this.  Since the beginning of the war, the number of forced marriages amongst young Syrian girls has doubled.  Of the 101 million out-of-school children in the world today, the majority are girls, excluded from the education system and deprived of their basic right to education.

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