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The fonts, celebrating the Kingdom’s culture, will be available free of charge.
The Ministry of Culture on Monday launched an initiative creating three new Saudi fonts.
The fonts, celebrating the Kingdom’s culture, will be available free of charge to individuals and organizations wishing to use them in design, artistic, and creative works, the Saudi Press Agency reported.
The Masmak font has been named after the historic Masmak Fortress, characterized by its durability and strong structure. The font has been described as clear and easy to read and was developed without reference to traditional calligraphy methods, the SPA said.
The second new font, Al-Naseeb, resembles handwritten notes, and has been recommended for use in headlines, texts, literary works, poetry, and children’s stories.
Watad, the third font, was inspired by the tent peg with its letters having curved corners. Its suggested use was for text relating to festivals and sporting events.
The Ministry of Culture launched the initiative in celebration of the Arabic language. In a statement, it said: “It is introducing a unique touch that gives a Saudi identity to Arabic fonts and celebrates Saudi heritage and cultural symbols.”
Saadi Yacef, the Algerian revolutionary leader who fought for his country’s liberation from French colonial rule, died on 10 September 2021. Yacef is perhaps one of the better known of Algeria’s resistance fighters because of the role he played in the creation of the film The Battle of Algiers , directed by the renowned Italian film maker Gillo Pontecorvo.
The Battle of Algiers was filmed in 1965 as a co-production between an Italian creative team and the new Algerian FLN (Front de Libération Nationale) government, whose representative Yacef produced the film and stars as the character of Jaffar.
One of the most extraordinary films ever made, The Battle of Algiers is an emotionally devastating account of the anticolonial struggle of the Algerian people and a brutally candid exposé of the French colonial mindset. Many French people were unhappy with the representation of their army and country in the film. It was not officially censored in France , but the general public and all cinemas boycotted it. It was seen as anti-French propaganda.
In later years, the film was screened to groups classed as revolutionaries and terrorists, apparently becoming a “documentary guidebook” in the Palestinian struggle, and for organisations such as the Irish Republican Army and the Black Panthers, who examined its detailed representation of guerrilla tactics.
It was also shown in the Pentagon in 2003, in the middle of the Iraq War. US Counterterrorism experts Richard Clarke and Mike Sheehan suggest that the film showed how a country can win militarily, but still lose the battle for “hearts and minds”.
What relevance does The Battle of Algiers hold today, 55 years after it was first released?
The message of the film is ultimately one of hope: the oppressed multitude will eventually triumph because their cause is just. The images of revolutionary crowds in the film recall the jerky, grainy footage that has emerged from a wave of recent protests in the last decade, from the Black Lives Matter movement to Extinction Rebellion . Pontecorvo thrillingly captures the power and possibility of large gatherings of citizens, who come together to demand rights, putting their bodies at risk to create social and political change.
Additionally, the film refuses to condemn any of the agents in this conflict. As Pontecorvo has stated
in a war, even if from a historical standpoint, one side is proven right, and the other wrong, both do horrendous things when they are in battle.
A film of contrasts
Shot in black and white, the film is difficult to classify in terms of style. Its military action sequences and tactical montages remind us of films like Zero Dark Thirty and The Eye in the Sky; indeed, it is almost impossible to film a scene of politically-motivated torture without having The Battle of Algiers as an implicit or explicit point of reference.
The collective aspect of the film’s creation, and the socialist ideals that inspired it, link it to what’s called Third Cinema. This was a kind of revolutionary cinema, a cinema of the “Third World”, that was designed to overthrow the systems of colonialism and capitalism.
The Battle of Algiers is also an example of Italian neorealism, a major film movement coming out of mid-twentieth century Italy. The neorealists made films that opposed Mussolini’s fascist regime, and they focused on the hardships of the working class in Italy. Neorealism was a moral and aesthetic system: it brought art and politics together to expose the ills of society and bring about social change.
The Battle of Algiers was shot entirely on location in Algiers, and Colonel Mathieu was the only professional on set. Pontocorvo selected the other actors from the local population based on their faces and expressions.
Other elements of the neorealist style was the use of techniques that create a documentary aesthetic such as the hand-held camera. Pontecorvo also uses extracts from real-life FLN and police communiqués, letters, and title cards. And he used newsreel stock, which was cheaper, but also added to the sense of verisimilitude in the film.
Although he believed the Algerians cause to be just, Pontecorvo wanted to create a nuanced and fair account of the war. Therefore, he sets up a series of contrasts to reflect this opposition between French and Algerian. This is present in the original musical score by Ennio Morricone: while groups of French soldiers rampage through the Casbah to the sound of jaunty military drums and horns, a haunting flute theme accompanies sequences which feature Algerian civilians.
Contrast is also evident in the use of light and shadow: there are strong chiaroscuro effects, perhaps reflecting the themes of right and wrong in the film. Pontecorvo also uses shadow to highlight the covert operations of the Algerians: Ali La Pointe’s face is filmed with deep shadows, and the face of Colonel Mathieu is always brightly lit.
Space provides another important contrast in the film. Frantz Fanon, a famous theorist of the Algerian revolution, describes the colonial world as a world “cut in two” because of the stark divide between the coloniser and the colonised. In The Battle of Algiers, the wide boulevards of the European quarter are juxtaposed to the narrow, winding, labyrinthine alleyways of the Casbah. Space is also divided vertically and horizontally – the European quarter is flat, while the Casbah is steep and sloping.
This opposition of space highlights the gap between rich and poor, coloniser and colonised.
The question of bias
The biggest contrast in the film is of course between the French and Algerians. The embodiment of French and European values in the film is Colonel Mathieu. He is a suave figure, confident and controlled in army fatigues, stylish sunglasses and slick speech – he has more dialogue than other characters in the film. A number of critics have argued that Mathieu is far ‘too cool’, given that he is a practitioner and a proponent of torture.
Yet Colonel Mathieu is not depicted as an ogre: above all, he embodies reason. We see this in his statements about the use of torture, when he uses solid rhetorical devices to justify it. He says:
…do you think France should stay in Algeria? If you do, you have to accept the necessary consequences.
This is persuasive as a logical argument – if you want French Algeria, you have to accept the actions that result in this outcome – torture.
If Mathieu and the French have reason, what do the Algerians have?
Firstly, they have raw, visceral emotion and the power of the group. The victory at the end of the film is a victory of the masses, embodied in two figures – the martyr Ali La Pointe, the illiterate everyman who becomes a hero for the revolution, and the gyrating, anonymous Algerian women, whose gaze outwards to the future closes the film.
This takes me to the final point about what the Algerians have on their side – the power of historical right. We see this through Pontecorvo’s use of chronology – the narrative proceeds as a flashback, until we leap forward in time to the euphoria and mania of the end of the war and the triumph of the revolutionaries. Pontecorvo here glosses over the fact that the real Battle of Algiers was lost by the Algerians, and jumps into a future of eventual victory in the war.
This is how he views the process of history – the masses, with moral right on their side, will eventually win.
Yacef Saadi (R), military leader of the FLN National Liberation Front networks of the autonomous zone of Algiers, poses after being captured at the end of the “Battle of Algiers”. Photo by -/AFP via Getty Images
Within the alienated and antagonist cultures inside Israel’s borders, Arabic and Hebrew—related, but mutually unintelligible languages—cross-fertilize each other.
“Translation” originally meant moving a body. Dead saints and live bishops, for instance, were translated from one place to another. Today, we mostly only use “translation” to mean words transported into other languages, where, unlike bodies, they often change completely.
When Anton Shammas’s Arabesques was first published in 1986, it crossed a notable translational fault line. It wasn’t the first Hebrew-language book written by a Palestinian in Israel, but it became the most famous. The best-seller’s English translation made it to the New York Times’s seven best novels of the year in 1988, but it’s the Hebrew original that drew the attention of scholars Adel Shakour and Abdallah Tarabeih.
“Almost all Israeli Arabs have at least some Hebrew proficiency, and the language is taught in Arab schools,” they explain. “For Israel’s Arab citizens, Hebrew is the key to the dominant Jewish majority and most of its social, financial, and educational resources; it is therefore essential in the minority’s daily life.”
Modern Hebrew is the official language of Israel. The minority Palestinians have a complicated relationship to the majority’s language. Living in Israel means Hebrew is a necessity, but Palestinian identity is intimately connected to Arabic. The language of “Islamic liturgy and the Quran” has a high status among Israeli Palestinians, the majority of whom are Muslim.
“Israeli Jewish society appears to perceive Arab culture as inferior, less modern, and less sophisticated,” write Shakour and Tarabeih, an attitude that includes Arabic. Hebrew, meanwhile, is intimately connected to the identity of Israeli Jews, who in the larger Middle East are a language, religious, and ethnocultural minority.
The fraught relationship between a Jewish state and the non-Jews within it as well as surrounding it, language-wise, meant “Hebrew attained prominence in the non-Jewish literary sphere only in the 1980s, with the works of Anton Shammas, a Christian, and Naim Araidi, a Druze.” (The first Hebrew novel by an Arab, Atallah Mansur’s 1966 In A New Light, proved to be “a fleeting phenomenon.”)
In the press of linguistic intimacies in Israel, the two Semitic—related, but mutually unintelligible—languages cross-fertilize each other, even in the “mutually alienated cultures” found within the state’s borders.
Shakour and Trabeih note that Palestinian “Arabic has borrowed many Hebrew words and even sentences.” Meanwhile, Hebrew, which was revived and modernized in the nineteeth and twentieth centruries, has adopted words from Arabic, as well as a host of other languages including Aramaic, Yiddish, Ladino, Polish, Russian, English, and so on.
Shammas, a noted translator of Arabic into Hebrew (especially of Emile Habibi), is a conscious language bridge-builder between the two languages. Part of this language-bridging means he invents neologisms, new words, in Hebrew.
As Shakour and Tarbeih detail, “Shammas creates new verbal forms in Hebrew by deriving them from nouns along the lines of such derivation in Arabic.” Their first example adds another language to the mix: “the Arabic verb šaksbaranī derived from the noun Shakespeare leads him to use the same derivation in Hebrew.”
Such neologisms can make texts “more obscure” to native readers of a language who have never encountered the word before. Shammas does it to “give the work a highly authentic flavor” to the Arabic culture he wants to introduce to the Jewish Israeli audience.
Perhaps unsurprisingly, some partisans of both Arabic and Hebrew have criticized Shammas’s translations for daring to speak across antagonistic borders. Some Israeli Jews think only Jews can create Hebrew literature. For them, Hebrew is part of the Jewish national character, part of the Zionist project. Some Palestinians think he’s using the enemy’s language, putting a spin on the Italian saying “Traduttore, traditore.”
The saying, meaning “the translator is a traitor,” is usually meant to signify the compromises necessarily made to help language slip across borders into other words. Of course, both languages here, like most languages, are already infiltrated by each other, something language’s border guards never seem to accept.
In line with the airline’s strategy to match capacity with demand, optimize performance with the best in on board experiences for its customers, Kuwait Airways launched its first inaugural flight to New York John F Kennedy Airport utilizing the Airbus A330neo and in setting the record for the longest flight flown by the A330-800 neo in 13 hours.
The award winning Airspace cabin is equipped with a two-class configuration comprising of 32 full flat business class seats and 203 economy class cabin seats on a 2-4-2 configuration. Thus offering passengers state of the art flying experience with more personal space, quietest cabin in its market and the latest generation of in-flight entertainment system and connectivity.
Sustainability From a sustainability and efficiency standpoint, the A330neo offers benefits to both the airline and the traveling public. With double-digit fuel savings and CO2 emissions compared to other aircraft in its category, the A330- 800 allows significantly lower operational cost and therefore competitive ticket pricing. Captain Ali Al Dukhan, Chairman Kuwait Airways said.
“This flight marks a new era in our strategy to right-fit the best of customer experiences while balancing cost efficiencies and sustainability in our operational decisions. The utilization of this aircraft’s long-range capability will also bring double-digit savings, which coincidentally means less harm to the environment, matching closely to our ESG goals. We are proud to take the next step forward in reaching the corporate strategy goals in reducing costs and enhancing marginal performance”.
Mikail Houari, President, Airbus Africa Middle East said: “We are proud that Kuwait Airways has chosen to deploy the A330-800 on John F Kennedy Airport, a key route for the airline. We are confident that the aircraft will provide passengers with exceptional flying experience while providing the airline with unbeatable economics, efficiency and environmental performance.
An Emirati, a Moroccan, a South Korean, two Brits and three Americans were honored with the King Faisal Prize 2023.
They served people and enriched humanity with their pioneering work so deserve to be honored and recognized for their distinguished efforts, the King Faisal Foundation said when honoring the winners of the King Faisal Prize 2023.
A glittering award ceremony was held in Riyadh on Monday under the patronage of King Salman, and on his behalf, Prince Faisal bin Bandar, governor of Riyadh Region, attended the ceremony for handing over the King Faisal Prize to the winners this year.
The annual awards are the most prestigious in the Muslim world and recognize outstanding achievement in services to Islam, Islamic studies, Arabic language and literature, medicine and science.
This year an Emirati, a Moroccan, a South Korean, two Brits and three Americans won the prestigious prize, which in its 45th session recognized COVID-19 vaccine developers, nanotechnology scientists and eminent figures in Arabic language and literature, Islamic studies, and service to Islam.
The prize for service to Islam was awarded jointly to Shaikh Nasser bin Abdullah of the UAE and Professor Choi Young Kil-Hamed from South Korea.
The prize for Islamic studies was awarded to Professor Robert Hillenbrand from the UK.
The prize for Arabic language and literature was awarded to Professor Abdelfattah Kilito of Morocco.
The prize for medicine was awarded jointly to Professor Dan Hung Barouch from the US and Professor Sarah Catherine Gilbert from the UK.
In his acceptance speech, Barouch said, “The Ad26 vaccine for COVID-19 demonstrated robust efficacy in humans, even after a single shot, and showed continued protection against virus variants that emerged. This vaccine has been rolled out across the world by the pharmaceutical company Johnson & Johnson, and over 200 million people have received this vaccine, particularly in the developing world.”
Gilbert said that she was “humbled to join the other 2023 laureates, and to follow-in the footsteps of the men and women whose work has been recognized by the foundation for more than four decades. This award is in recognition of my work to co-create a vaccine for COVID-19. A low-cost, accessible, efficacious vaccine that has now been used in more than 180 countries and is estimated to have saved more than six million lives by the start of 2022.”
The prize for science was awarded jointly to Professor Jackie Yi-Ru Ying and Professor Chad Alexander Mirkin, both from the US.
Ying’s research focuses on synthesis of advanced nano materials and systems, and their application in biomedicine, energy conversion and catalysis.
Her inventions have been used to solve challenges in different fields of medicine, chemistry and energy. Her development of stimuli-responsive polymeric nanoparticles led to a technology that can autoregulate the release of insulin, depending on the blood glucose levels in diabetic patients, without the need for external blood glucose monitoring.
“I am deeply honored to be receiving the King Faisal prize in science, especially as the first female recipient of this award,” she said in her acceptance speech.
This year two women scientists have been honored as winners of the King Faisal Prize for medicine and science categories.
The woman behind the Oxford–AstraZeneca COVID-19 vaccine, Professor Sarah Gilbert, the Saïd chair of vaccinology in the Nuffield department of Medicine at Oxford University, was honored with the medicine award.
The other woman scientist honored with the King Faisal Prize in science is Professor Jackie Yi-Ru Ying; the A-star senior fellow and director at NanoBio Lab, Agency for Science, Technology and Research. She is a professor at Massachusetts Institute of Technology, and was chosen for her work on the synthesis of advanced nanomaterials and systems, and their applications in catalysis, energy conversion and biomedicine.
The King Faisal Prize was established in 1977. The prize was granted for the first time in 1979 in three categories: Service to Islam, Islamic studies and Arabic language and literature. Two additional categories were introduced in 1981: Medicine and science. The first medicine prize was awarded in 1982, and in science two years later.
Since 1979, the King Faisal Prize in its different categories has awarded 290 laureates who have made distinguished contributions to different sciences and causes.
Each prize laureate is given $200,000 (SR750,000); a 24-carat gold medal weighing 200 grams, a certificate inscribed with the laureate’s name and a summary of their work that qualified them for the prize, and the certificate signed by chairman of the prize board, Prince Khalid Al-Faisal.
As a child, she took part in the game she loves against a backdrop of civil war. Now, Britain’s first black female Muslim referee fights for the rights of others as a role model for inclusivity.
A cold, cloudy Sunday morning in West London and 22 grown men are on a football pitch playing in one of the capital’s minor leagues. The standard is not particularly good but nonetheless there is something remarkable about the fixture.
As the tackles fly in, a 1.6-metre-tall figure wearing match officials’ kit and a headscarf brandishes a yellow rectangular piece of plastic.
“My philosophy is that everyone deserves a chance,” Jawahir Roble, Britain’s first black female Muslim referee, tells The National. “But if they keep repeating fouls, I book them.
“I like to control the game first and then I’ll use my cards. The game is not about me. It’s about them having fun and making good memories.”
The contest finishes with a 3-1 home win but, for Roble, 29, the more important result is not the score at the final whistle — it’s that the players amble over to shake her hand and say thank you. Confirmation, she says, of a job well done.
Her extraordinary achievements have been recognised with an MBE in King Charles IIIs first New Year Honours List for services to the Football Association and volunteering work with the education and social inclusion charity Football Beyond Borders.
It is a feat perhaps rivalled only by the journey that has brought her to within tantalising distance of collecting the silver medal at a forthcoming investiture at Buckingham Palace.
Musing on how far she has come, Roble herself once said: “Who would ever think a black, Somali-born immigrant girl with eight siblings could ref a men’s game in England with a hijab on?”
Jawahir Jewels (JJ), as she is commonly known because of the Arabic meaning of her first name, was born in Mogadishu, where she could often be found barefoot in a four-a-side competition with her siblings, kicking scrunched up cloth wrapped in sticky tape around the courtyard of the family home.
Her parents, Mahdi, a grocer, and Safya, sometimes watched the rough and tumble from the sidelines with Jamila, the baby too small to take part, until the moments when the country’s civil war came perilously close. Then, play was suspended as everyone scarpered inside to relative safety.
“You did have to be careful,” Roble recalls. “You could hear gunfire, people screaming sometimes, loud bangs and explosions. I was scared. There were lots of kidnappings and crazy stories.
“But, as a child, it was also very carefree and fun and happy. We still had to get our school and mosque work done. We got told off so many times. But we learnt the system — do our chores and then we could go outside. We had to earn the right to play football.”
After Friday prayer, they would rendezvous with friends to play on a larger patch of muddy ground outside the house, or on the beach at Xeebta Liido by the Somali Sea a half-hour drive away.
The walls of the bedroom shared with her two younger sisters, Amina and Fatima, featured images of David Beckham and, intriguingly given Roble’s future career path, the controversial Italian defender Marco Materazzi, whose aggressive style amassed an inordinate number of bookings.
“With the obsession I have with football, you would think that someone encouraged me or a teacher influenced me. But, no, I just fell in love with it out of nowhere. At heart, I am a complete tomboy.”
As tensions heightened and the war escalated in the early 2000s, the siblings’ outside excursions were curtailed and Mahdi, who had applied for British visas and bought suitcases, put in motion a hitherto secret escape plan.
Ten-year-old JJ, forced to swelter in a coat in anticipation of the colder weather ahead, was taken in a packed eight-seater van to the airport for the 6,400km flight to London.
“We got told: ‘We have to move out.’ No time to tell anyone or sell the shop,” Roble says. “Dad gave it to a relative to look after.
“I remember thinking to myself, ‘We’re not coming back here for a long, long time’.”
Landing at Heathrow nine hours later was a shock. “Oh, my goodness, the place seemed massive. So many different people. Like there’s white people, there’s Chinese people. I’m only used to seeing black people. One of my siblings reached out to touch someone’s bright blonde hair.
“I thought: ‘Wow, this is the real world.’”
First stop was Sudbury in north-west London for a few weeks with a relative, then a temporary hotel stay in Kilburn before they were allocated a council house in the shadow of the largest football stadium in the UK.
“Can you imagine?” she asks with an infectious laugh. “Wembley! We could see the stadium — the home of football — from our house. Just amazing. Something I’ll never forget.”
Roble had thought that only players or special fans were allowed into the hallowed grounds but she has since been twice: on a Chalk Hill Primary School trip (“I couldn’t imagine someone like me could go … It was surreal); and last summer when England’s Lionesses beat Germany 2-1 in the European Championships final (“That was incredible”).
In their new garden, the serious rivalry resumed, one team captained by the oldest Roble sister, the other by the oldest brother, and a lemon or potato for a football.
But, after much pleading, her parents soon handed over £3 ($3.69) for a coveted purchase that enabled JJ, who at that time spoke no English, to overcome the language barrier and fit in more quickly at school.
“Because the kid that has the ball gets the friends,” she explains, smiling. “The first words I learnt I think were, ‘pass, pass’ and ‘shoot!’”
The restrictive uniform of long black skirt, white shirt, school shoes and hijab did little to stop Roble from playing every spare minute, skipping breakfast and lunch to take to the field before lessons, in break times and after the final bell.
“Sometimes kids at primary school teased me. Teachers asked how I could play dressed like that. I was like, ‘This is it, this is what Muslim people wear. You have to be covered up.’
“My religion was not an issue. As long as you’re just a nice person, they would accept you in the group. Being a Muslim is about being a good person, being modest and doing what makes you happy.”
When a supportive PE teacher spotted how well Roble was performing in sports, the first seeds of discord were sowed with her parents who expressed a strong preference for their children to excel instead at maths and English.
“My dad actually sat me down and said: ‘You came all the way from Somalia, all the way from the war just so you can play football? We want you to make use of this country’s opportunities. At least learn to be something that can help other people, like a doctor.’”
But, in Roble’s characteristically headstrong way, fulfilling her father’s ambitions was never a realistic outcome.
At 14, she thought the moment she had dreamt of had arrived. Players from Queens Park Rangers’ women’s team visited the secondary school for a coaching session and to seek out talent for the club’s academy.
Roble put in the work, showing off her pace and left-footed skills in the attacking and defensive duties of a centre midfielder.
“I was one of four or five girls who got a letter inviting me to trial. I was so excited. I’m on the bus and I’m reading this letter over and over again. All that letter needed was a parent’s name and a signature.”
When she arrived home, however, her mother tore up the invitation in an act that even now, 15 years later, causes Roble pain to recount.
Heart-broken at her life’s ambition being thwarted, the resigned teenager eventually left school early to begin a design technology course at college.
While there, she took the level one and two coaching badges with Middlesex Football Association before a referee shortage led to her being asked to step in at the last minute, with no experience, to take charge of an under-sevens girls’ match.
“The parents were very nice to me and the girls said how nice it was to have a female referee. So, from that, I continued volunteering as a referee for a whole year at junior level.”
That prompted the FA to fund her formal referee training. “I said to myself: ‘I have to continue, get braver, do different leagues, different age groups.’ Next thing you know I’m doing men’s and women’s. It happened so fast. Within four years, I was doing adult games.”
After joining the women’s pathway, Roble advanced to National League Level 3 and is now determined to progress to the Women’s Championship and Super League, and who knows where after that?
Along the way, she has garnered a clutch of accolades, including the FA Respect Match Official Award 2017 and being named on the BBC’s 100 Women 2019, as well as that MBE on the same honours list as the England head coach Sarina Wiegman, captain Leah Williamson, and players Lucy Bronze, Beth Mead and Ellen White.
When she’s not teaching at a special needs school in London, Roble dedicates herself to promoting inclusivity, defying stereotypes, demolishing barriers and clearing a path for future generations.
There are, she says, no limits to what can be achieved: “Only I can stop myself, and I’m not going to do that.”
Fitness is a priority, and she has also spent countless hours watching YouTube clips of professional referees such as the former Premier League’s Mark Clattenburg to study their positioning during play and how they control the game.
Further inspiration came last November when an all-female on-field refereeing team led by Stephanie Frappart took charge of a men’s World Cup game for the first time in the match between Germany and Costa Rica.
Even her parents are coming around to their daughter’s deep involvement with football, though Roble sounds as though she is meeting them halfway.
“I understand now that they wanted the best for me and to make sure I was protected and safe. They told me, ‘We don’t want any hatred towards you.’ I’ve told them it’s not like that.
“At the end of the day, I’m spreading positivity. I’m sharing my sports journey with young girls, you know, who like me are interested in football. Maybe if they hear my story, they can use it to inspire them and have a shortcut instead of what I did.”
What she did, ultimately, was find the courage to tackle the norms within the Somali community and succeed on her own terms.
“My faith encourages sports, my faith encourages a healthy lifestyle,” Roble says. “I feel like [the issue] was more to do with cultural concerns. Because our culture says girls should be at home, not getting involved in men’s sports. Girls should be shy, keep on the low, low. I’m sorry but that’s not me.
“I have challenged it. Now, in my Somali community, most of them are: ‘Oh, wow, you’re doing a great job.’ And I’m like, ‘So who was the problem? Do you have anything to say now?’”
It is the same toughness displayed when Roble encounters disbelieving looks from players and coaching staff as she walks to her happy place on the pitch or a decision is criticised.
As with all referees, she has received verbal abuse but says it’s nothing she can’t deal with. Despite her diminutive size, Roble’s big personality, confidence and forthright retorts make for a commanding presence — and there is always the “power” of the red and yellow cards in her pocket.
Her story might have had moments of isolation, sometimes in the family setting and at least initially in an unfamiliar country as a refugee, but she seems undaunted by the “loneliness” of the referee presiding over two teams.
“I have accepted that,” Roble says of the latter. “Once I get on the pitch, I feel like everyone is my team. I feel totally free, like nothing else matters. There is no stress, nothing.
“I wanted to be a footballer so, in a way, I am kind of living that dream. It is where I belong.”
When she’s not teaching at a special needs school in London, Jawahir Roble is dedicated to defying stereotypes, demolishing barriers and clearing a path for future generations. Photo: Shutterstock
Morocco’s berry production is one of the country’s key contributors to the agricultural sector.
Morocco has outperformed the US becoming the fourth largest blueberry exporter in the world.
Data from East Fruit said that Morocco exported 53,000 tonnes of blueberries in 2022. Peru was the largest exporter of fresh blueberries last year, with 277,000 tonnes, followed by Chile (105,000 tonnes) and Spain (87,000).
Despite Morocco’s leading position in blueberry exports, the Netherlands exported more blueberries than the North African country in 11 months of last year, the same source said.
“It should be noted that the exports from the Netherlands in 11 months of last year were higher than that of Morocco, having amounted to 104 000 tonnes,” East Fruit reported.
Elaborating on the data, the news outlet said: “However, if we take into account the volume of re-exports, the real result of the Netherlands will be much lower since it imported 130 000 tonnes of fresh blueberries during this period.”
East Fruit also recalled that Morocco ranked seventh place among the largest exporters of cultivated blueberries in 2017.
Berry production in Morocco has contributed to the country’s agricultural sector significantly.
Morocco’s revenues from strawberry exports to the international market are estimated between $40 and $70 million annually.
According to previous data from East Fruit strawberry products are one of the top 10 most exported goods from Morocco.
According to estimates, Morocco exported 22,400 tonnes of fresh strawberries globally in 2022, representing an increase of 17% compared to a year earlier.
Countries like the UAE, Qatar were key buyers of Moroccan goods. In Europe, the US is one of Morocco’s strawberry importers. In 2022, the US imported almost half of Morocco’s strawberry export supply.
The United Nations on Friday commemorated the first-ever International Day to Combat Islamophobia with a special event in the General Assembly Hall, where speakers upheld the need for concrete action in the face of rising hatred, discrimination and violence against Muslims.
The observation follows the unanimous adoption of an Assembly resolution last year that proclaimed 15 March as the International Day, calling for global dialogue that promotes tolerance, peace and respect for human rights and religious diversity.
As the UN Secretary-General stated, the nearly two billion Muslims worldwide – who come from all corners of the planet – “reflect humanity in all its magnificent diversity”. Yet, they often face bigotry and prejudice simply because of their faith.
Furthermore, Muslim women can also suffer “triple discrimination” because of their gender, ethnicity, and faith.
Islamophobia ‘epidemic’
The high-level event was co-convened by Pakistan, whose Foreign Minister, Bilawal Bhutto Zardari, underlined that Islam is a religion of peace, tolerance and pluralism.
Although Islamophobia is not new, he said it is “a sad reality of our times” that is only increasing and spreading.
“Since the tragedy of 9/11, animosity and institutional suspicion of Muslims and Islam across the world have only escalated to epidemic proportions. A narrative has been developed and peddled which associates Muslim communities and their religion with violence and danger,” said Mr. Zardari, who is also Chair of the Organisation of Islamic Cooperation (OIC) Council of Foreign Ministers.
“This Islamophobic narrative is not just confined to extremist, marginal propaganda, but regrettably has found acceptance by sections of mainstream media, academia, policymakers and state machinery,” he added.
Everyone has a role
The President of the UN General Assembly, Csaba Kőrösi, noted that Islamophobia is rooted in xenophobia, or the fear of strangers, which is reflected in discriminatory practices, travel bans, hate speech, bullying and targeting of other people.
“All of us carry a responsibility to challenge Islamophobia or any similar phenomenon, to call out injustice and condemn discrimination based on religion or belief – or the lack of them,” he added.
Mr. Kőrösi said education is key to learning why these phobias exist, and it can be “transformative” in changing how people understand each another.
“It is an inexorable part of the resurgence of ethno-nationalism, neo-Nazi white supremacist ideologies, and violence targeting vulnerable populations including Muslims, Jews, some minority Christian communities and others,” he said.
“Discrimination diminishes us all. And it is incumbent on all of us to stand up against it. We must never be bystanders to bigotry.”
Stressing that “we must strengthen our defenses”, Mr. Guterres highlighted UN measures such as a Plan of Action to Safeguard Religious Sites. He also called for ramping up political, cultural, and economic investments in social cohesion.
Curb online bigotry
“And we must confront bigotry wherever and whenever it rears its ugly head. This includes working to tackle the hate that spreads like wildfire across the internet,” he added.
To this end, the UN is working with governments, regulators, technology companies and the media “to set up guardrails, and enforce them.”
The Secretary-General also expressed gratitude to religious leaders across the world who have united to promote dialogue and interfaith harmony.
He described the 2019 declaration on ‘Human Fraternity for World Peace and Living Together’ – co-authored by His Holiness Pope Francis and His Eminence the Grand Imam of Al-Azhar Sheikh Ahmed El Tayeb – as “a model for compassion and human solidarity.”
source/content: news.un.org/en/ (headline edited)
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UN Photo/Loey Felipe / Secretary-General António Guterres addresses the UN General Assembly High-Level Event to commemorate the International Day to Combat Islamophobia.
The IFFCO Group, one of the UAE’s largest producers of food products, has opened the first 100-percent plant-based meat factory in the region, in Dubai.
Located in the Dubai Industrial City, the THRYVE factory will catalyse the move towards a more sustainable and healthy food chain in the Middle East, actively supporting the United Nations’ Sustainable Development Goals and the UAE’s Vision 2051 initiative to bolster food security through diversity and innovation. The factory will provide nourishing, sustainable and healthy local plant-based meat products inspired by the unique flavours of Middle Eastern cuisine.
Mariam bint Mohammed Almheiri, Minister of Climate Change and the Environment, said, “The new 100-percent plant-based meat factory supports the UAE’s Food Security Strategy and our mandate to mitigate the impact of climate change. The opening of this innovative new facility also supports our efforts to protect the country’s ecosystems and enhance its food and water security and diversify our food sources. By fostering such robust research and development focused on producing innovative food products, we seek to raise the UAE’s ability to move up the global food industry value chain and achieve first place on the Global Food Security Index by 2051. The new factory represents a significant contribution to sustainability in the food supply chain.”
Hadi Badri, CEO of the Dubai Economic Development Corporation at Dubai’s Department of Economy and Tourism said, “The opening of this factory, which will pave the way for a dynamic new industry that will boost trade across the region, is a reflection of the UAE’s commitment to pioneer the use of innovative technologies to provide sustainable solutions to real world problems. It contributes to Dubai’s economic diversification journey in line with the goal of the Dubai Economic Agenda D33 to consolidate the emirate’s status as one of the top three global cities. The new facility is a testament to the pivotal role being played by Dubai in promoting the growth and evolution of environmentally sound practices that can alleviate the effects of climate change. By providing opportunities for private companies to invest in sustainable technologies, Dubai is accelerating the creation of a robust and resilient green economy.
“Such initiatives also reflect Dubai’s success in creating a fertile environment for new businesses and investors to thrive, and generating new job opportunities. Dubai and the UAE will continue to work with stakeholders and partners to remain at the forefront of innovation and economic sustainability, inspired by the ambition of our visionary leadership to create a better future for all.”
Saud Abu Alshawareb, Executive Vice President, Industrial Leasing, Dubai Industrial City, said, “DIC is an ideal location for initiatives like the IFFCO Group’s plant-based meat factory that underscore the importance of food security. The Dubai Industrial City is home to a growing number of Dubai-based food manufacturers who are leading the way in introducing innovative food products. This new enterprise adds value to the industry while strengthening our reputation as facilitators of a self-reliant food programme.”
The THRYVE plant-based venture, developed using cutting-edge food technology, contributes to at least three UN’s SDG’s: good health and well-being, responsible consumption and production, and climate action.
The only 100 percent plant-based meat factory in the Middle East, IFFCO’s THRYVE will leverage advanced food technologies to produce tasty, healthy, sustainable and culturally relevant food that meets the needs of the local consumer. In addition, IFFCO is working closely with the government to create regulatory standards for plant-based food products.
The global plant-based meat market was estimated to be worth US$7.9 billion in 2022, and is forecast to reach US$15.7 billion by 2027, according to a report from ResearchAndMarkets.com. The newly opened THRYVE factory will cater to 30 percent of the GCC population, stimulating the development of the market for local plant-based products. As per proprietary research, the GCC has the potential to be a future leader in developing food products for flexitarians, people whose diet is primarily vegetarian.
