Category: RECORDS IN ME & AFRICA*

ALGERIA: From Militants to Student Activists: The Women who Fought for Algeria

Throughout history, Algerian women have fought injustice at work, in the home and on the battlefields, yet their contributions are relatively uncelebrated.

Throughout Algeria’s history under French colonialism, women played a vital role in the quest for self-determination, as well as in protecting and developing the country’s culture and traditions.  

This was particularly apparent during the War of Independence (1954-1962), when Algerians fought to free the North African country from 132 years of French rule in a battle that would come to represent the epitome of fierce revolutionary resistance.

Driven by the resolve to liberate Algeria at all costs, women took to combat in an expansive range of roles including as paramilitary fighters, transporters, fundraisers, nurses, cooks and communicators.

One of the many tactics often adopted by female agents during the war was to act as communicators between the Algerian soldiers and the population as a whole, in order to raise funds and propagate news about the revolution. Ironically, by taking part in such high-risk operations, Algerian women strategically subverted the colonial stereotype of the tepid and submissive native woman afforded to them by the unsuspecting French army.

On 5 July 1962, the revolution ended in liberation for Algeria. But while one battle ended, others would soon begin for the country’s female population.

Algerian women would continue to actively engage in national politics in the years following independence, fighting patriarchy, misogyny and political alienation by ex-fellow combatants who were dismissive of their seat at the governing table of the new state.

Despite the many obstacles Algerian women have faced, they have remained socially and politically active. This can be seen by the return of women to the political forefront at the launch of the popular movement, known as Hirak, as well as the Revolution of Smiles.

The protests were triggered by former-president Abdelaziz Bouteflika’s announcement on 10 February 2019 that he would seek a fifth term in office. The Hirak succeeded in ousting Bouteflika, but the struggle to bring the structure of the entire regime down continues.

Despite their enormous historical contributions, Algeria’s iconic women remain somehow uncelebrated outside of the Grand Maghreb and the Arab world.

Here are eight revolutionary Algerian women whose defiance of social and gender norms has cemented their place in history.

Lalla Fadhma N’Soumer (1830-1863)

Lalla Fatma N’Soumer is renowned as an icon of female armed militancy (Wikicommons/ean Geiser/pd-us)

Born into a family of religious marabouts in 1830 (during the fall of Algeria to French colonisation) in a town called Soumer in the Kabylie region, Lalla Fadhma N’Soumer is renowned as an icon of female armed militancy and an Islamic religious authority of her time. 

Known for her intellect and ferocity, she led the first wave of resistance (1850-1857) against the French after the death of Cherif Boubaghla in a battle on 26 December 1854.

While her enemies called her the Joan of Arc of the Djurdjura mountains for her military campaigns, she was also referred to as “lalla” or “lady” to signify her honour and sanctity. 

In her article about Lalla N’Soumer, author Samia Touati recounts that on the day she was captured by the French army, Marshal Jacques Louis Cesar Alexandre Randon (1795- 1871) asked Lalla N’Soumer why her men violently resisted the French troops.

She replied: “God wanted it. It is neither your fault, nor mine. Your soldiers went out of their ranks to penetrate my village. Mine defended themselves. I’m now your captive. I have no reproach to you. You shouldn’t have any reproach to me. It was written this way!”

Zoulikha Oudai (1911-1957)

Zoulikha Oudai is known in Algeria as “mother of martyrs” (Creative commons/memoria)

Born Yamina Echaib in 1911 to an educated family in Hadjout, Zoulikha’s commitment to freedom fighting began as a mediator between the National Liberation Front (FLN) and the Algerian population.

A nationalist party formed in 1954 and which went on to rule Algeria after independence, the FLN initially resisted French colonialism through paramilitary guerrilla warfare.

The secrecy of Algerian independence operations warranted the need for mediators such as Oudai to contact Algerian families individually and confidentially to raise funds for the FLN.  

In October 1957, the French army arrested Oudai and tortured her for ten days.

After refusing to divulge secret information, French soldiers pushed her from a helicopter, earning her the title of “mother of martyrs”.

Algerian writer Assia Djebar evokes the figure of Zoulikha Oudai in her 1977 film, La nouba des femmes du Mont Chenoua (The Nouba of the Women of Mount Chenoua) and her 2002 novel, La femme sans sepulture (The Woman Without a Tomb).

Djamila Bouhired (1935-present)

Djamila Bouhired was a militant during the war (AFP)

Born in 1935 in the historic neighbourhood of Al-Casbah in Algiers, militant Djamila Bouhired showed signs of political leadership in the early years of her childhood. As a pupil in a French school, Bouhired once rebelliously sang “Algeria is our mother” instead of “France is our mother.”

At the age of 20, Bouhired enthusiastically joined the FLN and later on the Fedayeen (armed militants) to take part in guerrilla warfare against the French colonists.

After she was arrested in 1957, Bouhired was tortured by being beaten, burnt and electrocuted at the Rheims prison where she was incarcerated.

Worldwide, activists marched to demand the release of Bouhired. Renowned Syrian poet Nizar Qabbani, Egyptian filmmaker Youssef Chahine, Soviet leader Nikita Khrushchev and Egyptian president Gamal Abdel Nasser all called for her release.

She was honoured by key personalities in the region: Nasser once received her in Egypt, Qabbani wrote a poem about her, the Lebanese musician Fairuz dedicated a song to her, and Chahine directed the 1958 film, Jamila, the Algerian, about her life. Bouhired was also featured in the 1966 Italian-Algerian production, The Battle of Algiers.

But after independence she was deliberately alienated from the political scene by fellow male FLN combatants. Bouhired decided to fight yet another battle against Bouteflika’s election when she marched alongside young student activists last year.

Exasperated by the injustice of patriarchy, Bouhired asserted women’s role in liberating Algeria by announcing during protests last year: “Our blood is the same as men’s. Our blood is not water. Our blood is blood.”

Louisette Ighilahriz 

Louisette Ighilahriz’s memoire released in 2000 ignited a conversation in France on torture (AFP)

Born in 1936, militant and author Louisette Ighilahriz devoted her youth to helping the Algerian revolution by working as a courier to transport the FLN’s documents and weapons.

Ighlahriz documented her incarceration and torment at the hands of the French army in her autobiography, Algerienne. This account not only testifies to women’s active engagement during the Algerian war, but it also highlights the widespread use of torture committed by the French, which was finally acknowledged in 2018.

It was decades before Ighilahriz was finally ready to speak about the horrors she faced. In her book she gives a painful account of the dehumanising treatment, the beating and rape at the hands of French army captain Jean Graziani, while in prison.

In addition to the physical torment, Ighilahriz was forced to live in her own excrement: “My urine leaked through the sheet covering the bed, my excrement mixed with my menstrual blood and formed a stinking crust” which pushed her to the edge of insanity.

This account of torture is similar to other narratives on the experiences of other activists, including the biography, Pour Djamila Bouhired, by Jacques Verges (1957) La question by Henri Alleg (1961) and Djamila Boupacha (1962) by Gisele Halimi. Ighilahriz was, however, the first Algerian woman to speak out about rape in a personal autobiography.

Today, the 83-year-old remains active, talking about the betrayal of the revolution by its own militants after independence and participating in today’s revolution. 

Zohra Drif (1934-present)

Born into an upper-class family in 1934, it was retired lawyer and politician Zohra Drif’s education that led her to develop staunch feminist and anti-colonial positions that propelled her active engagement with the FLN.

In her memoir, Inside the Battle of Algiers, Drif recounts the joys of having access to information on resistance while at university:

“We finally had access to the publications of the many parties and associations comprising our national movement: the UDMA’s La Republique Algerienne, the PPA-MTLD’s L’Algerie Libre; and El Bassair, published by the oulema. The press brought us information, opinion pieces, and analyses from various perspectives, while lectures by the very individuals engaged in the early struggle gave us the means to separate the wheat from the chaff.” 

After independence, Drif continued her political engagement both as a lawyer and as a member of the Algerian Council of the Nation. Her autobiography Memoirs of a combattant of the ALN: Autonomous zone of Algiers is a testimony of her struggle during the Algerian revolution. Her feminist activism continued after independence as a critic of some of the government’s policies. 

When a new Islamic family code was proposed in 1981 that would ultimately limit women’s rights within the household, Drif joined fellow feminists as they swarmed the streets of Algiers calling it “the infamy code”.

Drif also joined the masses that marched against former president Abdelaziz Bouteflika’s bid for a fifth term in Algeria last year, calling for the president’s resignation and opposing having a military state.

Salima Ghezali (1958-present)

Salima Ghezali fought against fundamentalism during the 1990’s civil war in Algeria (Creative Commons/Claude TRUONG-NGOC)

A founding member of the group Women in Europe and the Maghreb and president of the Association for the Advancement of Women, in Algiers, Salima Ghezali is known for her active role in fighting against fundamentalism during the 1990s civil war in Algeria. 

The rise of Islamist patriarchy in Algeria was demarcated, on the political scene, by the proposition of a new family code in 1981 which designated the male patriarch as the head of each family, thus giving him authority over women.

Working as the editor of Algerian French-language weekly La Nation put Ghezali’s life in great danger because of her unyielding political opposition to the government of ex-president Chadli Bendjedid and the Islamist party (FIS). Her dissent against censorship infuriated both the Islamists and government officials.

Ghezali’s bravery as a journalist and a feminist was acknowledged worldwide; she received accolades from the World Press Review and the European parliament.

Nour El houda Dahmani and Nour El houda Oggadi

Today’s revolution is built on the back of the struggles of the past. The young students Nour El houda Dahmani and Nour El houda Oggadi are two women who joined the anti-corruption marches last year to demand long-overdue democratic reforms and a political system representative of its young population.

Law student and activist Nour El Houda Dahmani, 22, was arrested in September 2019 while marching in the Hirak student-led protests against the militarily imposed presidential elections.

Dhamani, who was holding a poster at the time of her arrest, reading: “All of the corrupt shall be held accountable”, soon became one of the many iconic faces of the Revolution of Smiles.

Although Dahmani stated that she was not mistreated in prison, the experience of incarceration was traumatic. She was supported by vast numbers of people, as she explained in an interview with Berbere Television: “When I read the articles written about me, and I heard that people marching in the Hirak were asking for my release, even my incarceration did not seem cruelly bad anymore.”

Upon her release, Dhamani only had one goal: to return to university despite missing an entire term.

xxxx

Like Dhamani, Nour El houda Oggadi is a student and activist who was arrested a couple of months later, on 19 December. She was charged with “demoralising the army” because of her social media posts and signs she carried while marching, which were part of demands calling for Algeria to function as a civilian, not a military state. Oggadi served 45 days in prison.

Prison did not deter Oggadi; after her release, she stated her pride in her role in this Hirak, which she describes as “the birth of a new generation.”

The two students became powerful symbols of female resistance in Algeria, just two in a long line of women fighting tyranny and injustice.

This article is available in French on Middle East Eye French edition.

source/content: middleeasteye.net (headline edited)

EGYPTIAN-AMERICAN: An interview with Sarah Shendi, the First Female Muslim Egyptian-American Police Sergeant

A few days ago, Egyptian-American Sarah Shendi took an important step by becoming the first Egyptian Muslim police sergeant to serve in the US police service, setting an example for others like her.

Shendi on May 24 took the constitutional oath with the Case Western Reserve University Police Department, Ohio, US.

Ohio has approximately 3,200 officers. Shendi joined them as the first Arab Muslim woman to hold the position of sergeant.

She had previously served with the Copley Township Police, and Ohio Governor Mike DeWine appointed her as the first director of the law enforcement and employment office in the state of Egyptian-Muslim descent.

The decision was warmly welcomed by the Arab community in the US, which in turn suffered for decades from marginalization due to the terrorist attack of September 11.

Shendi’s new rank marks a step forward.

She was born in Saudi Arabia and lived between Saudi Arabia and Egypt until she reached the age of six, and her family moved to the US in 1991.

Q: Why did you choose to be a policewoman?

A: Since we moved to the US in 1991, I have always been fascinated by law enforcement here in this country, especially because it’s so different from anywhere else in the world. I also fell in love with the uniform, and I always wanted to help others.

From my point of view I think it is the best job on the planet.

Q: What are the biggest issues that you faced on your way to becoming a policewoman?

A: I have learned that your greatest enemy is yourself and what goes on in your mind. I wish I had believed earlier in my life in this wise saying, then I would not have wasted so much time, doubting my decision, or trying to please others.

This is the secret of happiness and success in life.

Q: How difficult is it to be a Muslim woman in Western society?

A: Being a Muslim woman is difficult anywhere whether in a Western or Middle Eastern society. Women face special and unique challenges. Everywhere we go. I like to say pressure is a privilege. I’ll take a good challenge any day of the week. I believe in leading by example and doing the right thing. The rest is up to God. Always be confident, wise, honest and honorable.

Q: Usually, Arabs living in a foreign country face an identity crisis – did you?

A: I don’t really have an identity crisis because I’ve been living here for almost 30 years, I feel at home here in the US, and when I go to Egypt I feel at home there too.

I just love being around good people, I preferred being in the Middle East when I went on vacation last October because I love seeing mosques everywhere and hearing the call to prayer when it’s time to pray.

But I can’t say I’ve had an identity crisis. I am who I am, no matter where I live.

Q: Being a policewoman is risky. How did your family deal with your decision?

A: My family has been supportive of anything I choose to do since day one. They may not have welcomed my decision at first, but they still supported me. Then they saw how good I am at my job, and how much of a difference I make to the lives of the people around me. They started to understand why I love what I do.

Thank God I have the most amazing family and they have been so supportive in all my good and bad days.

Q: Did your family make sure that you speak Arabic since you speak the language well?

A: I think speaking Arabic is very important. My dad wouldn’t let us speak English at home growing up here in the US. At the time I didn’t know why, and I used to get resentful sometimes, but now as an adult, and being in law enforcement, I appreciate it so much because it allowed me to help so many people.

Q: Are there Egyptian customs that you adhere to in your family?

A: Although we have lived in the US for more than 30 years, we adhere to many cultural practices and do our best with our religion. I am proud to be Egyptian, proud to be Muslim, and also proud to be American. I love Egyptian culture and the Islamic religion and in my opinion this is what makes me a good policewoman.

Q: Have you ever been to Egypt on a visit with family?

A: The last time I went to Egypt with my family was about ten years ago or more. My sister chose to have her wedding in Egypt and it was a wonderful time with my family. We haven’t traveled together as a family since then, but I do go on vacations sometimes.

Q: What do you like most when visiting Egypt?

A: I love being around people who speak my language and have the same religion as mine. I feel at home when I visit Egypt. I also love hearing and speaking Arabic, seeing nice and kind people everywhere you go, I also love Egyptian food and landscapes. I am very proud of Egypt because it is where my parents were born and raised and they are the real reason I am where I am now.

Q: Are there specific Egyptian foods that you like very much?

A: I love my mom’s cooking the most. I love beans a lot and I also love koshari. I think Egyptian food is the best middle eastern food there is, and of course my mom is the best cook in the world.

Q: Do you follow any dramas in Egypt or about Egypt?

A: I don’t watch any Egyptian TV. But I listen to Egyptian singers like Amr Diab and Tamer Hosni.

Q: From your experience, what advice you would like to give to women in general?

A: Be yourself, be confident, and don’t give in to the pure pressures around you. We are surrounded by so much fakery on social media, on TV and in the entertainment industry, everyone wants to tell you what to wear, what to eat and drink, and how you are supposed to look. I would never listen to any of that because it’s not real advice, and it’s not healthy.

You will never find happiness through others. True happiness comes from within, knowing you are good enough. I will tell everyone in general to always work with pure intentions.

Religion is also very important to me and I always tell young people not to miss prayers for any reason. We get the chance to talk to God at least five times a day and this is not something we should take for granted. It’s a privilege.

Edited translation from Al-Masry Al-Youm

source: http://www.egyptindependent.com / Egypt Independent / Home> Features-Interviews> Main Slider / b Al-Masry Al-Youm / June 05th, 2023

source/content: egyptindependent.com (headline edited)

__________

__________________________

AMERICAN / EGYPTIAN

ARAB CULTURE IN SPAIN: 5 Marvels of Arab Culture to see in Spain

.When you hear of Al-Andalus, you might think of Andalusia. And yet, from 711 to 1492, until the famous Fall of Granada, the Future Andalusia was only a small part of this vast Arab territory, whose influence can be seen everywhere in Spain. Let us take a tour.

Al-Andalus, a long series of powerful people

In the early 8th century, the Iberian Peninsula belonged to the Visigoth Empire, when the commanders of the Umayyad Caliphate (with a territory extending from the Arabian Peninsula to the Maghreb) set out to conquer the lands on the other side of the Mediterranean.

The Umayyad dynasty ruled in Al-Andalus (what would become Spain) for more than 300 years. It was suceeded by Taifas (independent kingdoms). The Abbasids, then the Almoravids, rose to power. In 1147, it was the Almohads who took over the empire. This proved to be a prosperous period, with great scholars, such as Averroes, a doctor, lawyer, and advisor to the Caliph. These scholars helped to make Al-Andalus a grand dominion. But the Christian reconquest gained ground. From 1238 to 1492, the Reconquista blazed on, and soon only the Emirate of Granada remained in southern Spain, the last vestige of the great Muslim empire.

From the north to the south of Spain, the Arab-Andalusian influence can be seen everywhere

One after the other, Cordoba, Seville and Granada became the capitals of the kingdom of Al-Andalus during the Middle Ages. Arab culture has permeated everything from traditional Andalusian music to the names of localities, and the Spanish language. But the most visible influence can of course be seen directly in the architecture of buildings and streets. Numerous vestiges, sometimes intact, sometimes remodelled, remain in the cities’ maze of streets, and this period of Spanish history has left prodigious monuments of Arab origin and fabulous examples of Islamic art. Many of these monuments bear a unique blend of cultural influences as they were renovated or repurposed over the centuries.

The most beautiful Arab monuments in Spain

The Arab Baths of Ronda, a magnificent ruin site

The hammam tradition was a cornerstone of Arab culture for centuries. From the 13th to the 15th century, several such baths were built in Spain. The baths of Ronda, in Andalusia, are one of the best examples, with their three magnificent barrel-vaulted rooms and visible heating and water circulation systems. The Guadalevín river, which often floods, has prevented these baths from being used, but excavations have been carried out, and now you can visit and admire some of the best-preserved Arab bathhouses in the country.

pix: P. Escudero / hemis.fr

Baños Árabes
C. Molino de Alarcón
29400 Ronda
Málaga
+34 951 15 42 97
turismoderonda.es

The Alhambra of Granada, an extraordinary castle

On the Sabika hill, opposite the Albaicín district, stands the Alhambra of Granada, a majestic conglomeration of several buildings built in the early 12th century. The grandeur of the last Nasrid rulers is at its peak. Not to mention the sublime, breathtaking view over the plain of Granada!

pix: KellyISP / Getty Images Plus

Alhambra de Granada
C. Real de la Alhambra
18009 Granada
+34 958 02 79 71
www.alhambra-patronato.es

The Mosque-Cathedral of Cordoba, from Islam to Christianity

Another Muslim building, the Cordoba mosque is a symbol of Arab influence at its most grandiose. From the 8th century to 29 June 1236, the building served as a mosque, before becoming a church again following the Reconquista. Representative of the art of the Umayyads of Cordoba, it is a monumental structure, and it covers over 1.5 hectares. The building is a splendid example of Islamic architecture: the “forest of columns” in the main hall – 1,300 marble, jasper and granite columns – highlights the gargantuan size of the place.

pix: kasto80 / Getty Images Plus

Mezquita-Catedral de Córdoba
C. Cardenal Herrero, 1
14003 Córdoba
+ 34 957 47 05 12
mezquita-catedraldecordoba.es

The Aljaferia Palace in Zaragoza, a seat of power

The Mudejar art of Aragon, in the north of Spain, has been declared part of UNESCO’s World Heritage, and the Aljaferia in Zaragoza is one of its most flamboyant masterpieces. When it was built in the second half of the 11th century, this palace clearly displayed the magnificence of the Taifa of Zaragoza. It served as a residence, a fortified enclosure and a barracks. It currently houses the Parliament of Aragon. The palace’s interior decoration is gorgeous, with a series of delicate, refined arches.

pix: kasto80 / Getty Images Plus

Palacio de la Aljafería
Calle de los Diputados
50003 Zaragoza
+34 976 28 96 83
www.turismodearagon.com

The Seville Giralda, a perfect example of mixed construction

The architectural marriage of the Giralda, the bell tower of the Cathedral of Our Lady of the See in Seville, is immediately evident. The lower parts were built in the 12th century, when the city was the capital of the Arab-Andalusian empire, under the rule of the Almohads. Four centuries later the upper floor was added, and the mosque’s minaret became a bell tower. It is now an unspoken rule that no building should be higher than this symbol of Seville.

pix: marinzolich / Getty Images Plus

Catedral de Santa María de la Sede de Sevilla – Giralda
Av. de la Constitución
41004 Sevilla
+34 902 09 96 92
www.catedraldesevilla.es

source/content: en-vols.com / ENVOLS (headline edited)

_____________

pic: Alhambra / Wikipedia

_________

SPAIN

SUDAN: Basma Saeed, Head of Solutions Mapping, UNDP Accelerator Lab Sudan

Women in UNDP Special Report 2021.

How do you use tech/data to tackle important issues? Tell us about your work.

Data, specifically qualitative research methods, is important to apply a systems lens of work as a means to connect the dots between the various solutions I’ve been mapping. Looking at a portfolio of solutions rather than stand-alone silver bullets creates evidence to better understand complex problems that are in nature wicked and interlinked. This method of starting with the solution and portfolio of solutions becomes a proxy indicator of a need and blind spot in a system or system of systems and/or a signal of change taking place.

I work with ordinary people who create extraordinary things to adapt to change quickly. My work is then to analyse that to share with the UNDP network and government counterparts for better decision making.

Solutions mapping is like pointillism. A series of dots may not make much sense but when it begins to connect and harmonise, you step back and see a picture. An example of that was during Covid-19 and how micro enterprises were forced to figure out ways to continue work under limitations of social and safe distancing. Observing a pattern of cashless solutions and connecting these with similar solutions both in Sudan, regionally and across the globe underlined the need but also an accelerated shift to a cashless economy as result of this new normal.

What was the most impactful project you worked on in the past year?

One of the ways to support a thriving local innovation ecosystem is one that facilitates this very ecosystem to see itself and its diverse and often unusual stakeholders.

If I were to liken the current ecosystem in Sudan, I would describe it as a map of islands with few bridges in between. When you start to ‘see’ solutions, as a mapper, you can see in all the ways they connect, align and interlink in this bigger and collective effort to create impact.

Everywhere I go, I cannot stop emphasising the ripple effect of the Solutions Fair held in early 2020. Whereby for the first time, stakeholders from different groups spanning academia, private and public sectors where in the same giant hall as Giulio Quaggiotto, Head the UNDP Strategic Innovations Unit has coined, the development mutants. A social experiment of sorts, of what takes place when the traditional development actors meet the unusual and unexpected.

The organic connections, knowledge sharing and diffusion that begin to form from which a community of solution holders emerged. With the first Covid-19 case reported in March and subsequent lockdown, it was this very community network that I was able to tap into to understand how they were responding, pivoting with Covid-19. The socio-economic impact but also the incredible resilience to reconfigure and do things differently under this immense and limiting challenge. How this network was connecting, working and collaborating with other networks. From university labs shifting to production of hand-sanitizers for students to distribute for free in the urban centres, to a social enterprise supporting highly affected street tailors into an organised collective to mass produce re-usable masks. The power of connections and compound impact that bridge the usual with the unusual.

What are some innovations from the pandemic that have caught your eye?

Indigenous Sound Bites. This completely grassroot effort was carried out by Dr. Hiba Abdelrahim of Sudan Unity Networking who first noticed the glaring gap in inclusive Covid-19 communication available in local and indigenous languages. She started to reach out to a network of Sudanese polyglots on Facebook to record sound bites of Covid-19 WHO guidelines and safety precautions. Through networks and network of networks on social media from Telegram, Whatsapp, Youtube, a collective distribution approach was used to share and reshare these sound bites to ensure this reaches volunteers on the ground in rural and hard to reach areas to share this vital and critical health information.

What is one unexpected learning from 2020?

2020 was a year of personal growth and learning forced by being cut off from the usual pace and external stimuli of everyday life and way of work. Facing a collective and shared challenge caused by the Covid-19 pandemic, the uncertainty of this new reality and what that means at a personal and professional level created a space to pause for much needed reflection on what really matters. Family and well-being, particularly mental well-being, and health have always been important. But what was unexpected was how much that really is a priority at the core of the choices I make and should and ought to be making.

In a way, the great re-set of this year was a wider ripple effect for social solidarity which emphasised the need for better support for care work and care economies. An integral support system that was consistently undervalued but came to the forefront with the pandemic in the welfare of, for and by communities.

What are your priorities for 2021?

Balance. Solutions mapping, and I am biased for obvious reasons, is an important protocol that introduces mixed research methods and approaches to development practice. The importance of constant and consistent engagement with the systems outside the work of UNDP, and connecting to those closest to the problem in the context of development challenges, allows solutions mappers to be a bridge to share, diffuse and shine light on context responsive knowledge with decision makers at UNDP and government counterparts that may influence programming, policy or inform better partnerships and possibly open unexpected pipelines in the market.

All the while, it is imperative to embed the practice and protocols of solutions mapping within UNDP thereby creating movements and networks of UNDP mappers in the country office to re-learn to see, observe and engage with ecosystems through this new lens. This is akin to having one foot out with one foot in, a balancing act to ensure that I am not leaning heavily on one foot at the expense of the other.

What tool or technique particularly interests you for 2021?

Ethnographic cartography (EC) is a method I am particularly keen to explore its possible applications in the context of Indigenous Knowledge Systems (IKS) in Sudan. EC inspired by Everyday Geographies and Personal Geographies, is a multi-sensory approach combining two activities.

The first, MyWalks is an activity that is intended to reawaken the senses to look for the unexpected. A simple premise of walking through a familiar route, re-walked or a new route walked for the first time. The experience of the journey starting at A is more important by engaging the senses and observing rather than reaching the destination at B.

The second, MessyMaps is the technique to record this multi-sensory experience through images, sound and notes. The outcome of this supports better understanding and engagement of the ecosystem in which I am mapping solutions and how these solutions exist, interlink and engage with the environment it operates out of and with.

I first came across an application of this method through the amazing work “Other Maps” undertaken by a fellow Solution Mapper, Paulina Jimenez at UNDP Ecuador. In academia, this emerging method was used to produce qualitative GIS representations of resilience. In this use case, Dr Faith Evans incorporated emotion, social connections and experience to present an experimental map visualisation of informal settlements in Kenya.

Which other countries inspire you and why?

India. As I onboarded to the Accelerator Lab, the cohort of AccLab mappers had the unique opportunity to get first-hand knowledge and support from the Accelerator Lab Network knowledge partner, the Honey Bee Network and GIAN.
Virtual classes led by Prof Anil Gupta and Dr Animika Dey on mapping inclusive grassroots innovation was an eye opener to the work led by India over the last two decades to recognise, incorporate and support grassroots innovations in the National Innovation Policy. As one publication describes it, propositioning grassroots innovations in the S&T policies of India created a space for “the innovation agenda [to] shift from presenting grassroots innovation as a divider of the national innovation wealth to a provider of it”. (1)

The kind of effort India has spearheaded is one I would hope can be galvanised for Sudan to learn from and emulate.

Who do you admire? Who is your hero?

My grandfather. A food scientist, teacher, researcher, former FAO and fierce advocate for R&D turned entrepreneur and thought leader in the F&B industry of Sudan.

I remember once asking him why he did not invest in better advertising for his products or fancier packaging. His response was that his responsibility and priority is to ensure accessibility for the everyday Sudanese informed by the forefront of sustainable food production research. In which the everyday consumer not only benefits from the product itself but is able to re-use and repurpose the packaging for domestic needs.

The value system he has abided by until his retirement almost a decade ago is one I admire and have grown to appreciate even more as a development practitioner. The principles he went by still ring true and relevant in industrial innovation and sustainable consumption and production today.

(1) Jain, A., & Verloop, J. (2012). Repositioning grassroots innovation in India’s S&T policy: From divider to provider. Current Science, 103(3), 282-285. Retrieved March 16, 2021, from http://www.jstor.org/stable/24085031

source/content: govinsider.asia (headline edited)

_____________

_________

SUDAN

EGYPT: Award-Winning Architecture Firm ‘Innovation Design Studio’ designs more than 400 Projects in 10 years

Innovation Design Studio, an award-winning architecture and design firm, has designed more than 400 projects in Egypt, Saudi Arabia, and Oman over the past 10 years. The company was recently awarded the A’ Design Golden Award for its design of a business district in Egypt.

Mahmoud Farouk, chief of design and co-founder of Innovation Design Studio, said the company started in 2014 with one project worth $4m. In 2023, the company is working on a project worth $400m.

Farouk added, “Our work encompasses the local market to include key regional projects in Oman and Saudi Arabia with an envisioned global expansion plan.”

Alaa Abdel Hameed, CEO and co-founder of Innovation Design Studio said the company is committed to using local materials and products.

“We believe that designers play a crucial role in directing developers’ projects towards more reliance on materials localization,” Abdel Hameed said. “This is in line with the Egyptian government’s direction of limiting importation and preserving foreign currency.”

Abdel Hameed also praised the efforts of Egyptian manufacturers in developing solutions and products that meet international standards.

“The local producers are becoming the preferred option and partner for developers and designers,” he said.

source/content: dailynewsegypt.com (headline edited)

___________

__________

EGYPT

MOROCCAN-BRITISH: Westminster’s First Arab Lord Mayor lauds community support. Hamza Taouzzale at 22, Creates History : Westminster City Council’s First Arab and Muslim, and Youngest, Lord Mayor.

  • Hamza Taouzzale, 22, became the youngest person to hold the office 
  • Serving as councilor offers chance to connect with people left behind by politics, he tells Arab News

At London’s Westminster City Hall, 22-year-old Hamza Taouzzale warmly welcomes us into his dynamic working environment.

The councilor made history in the political heart of the UK last year when he became Westminster City Council’s first Arab and Muslim, and youngest, lord mayor.

He introduced us to his realm of responsibilities, shedding light on the multifaceted nature of his duties. With a passionate demeanor, he delved into the rich history of Westminster and its surrounding boroughs, painting a vivid picture of inspiring local stories.

Taouzzale described his emotions upon learning of the news of his election as a mixture of nerves and excitement. Calling his mother, he recalled her shock, as well as the astonishment of his entire family.

“But for me, it was that pride and that representation to understand that I was going to be the first Muslim, the first person from a minority ethnicity and the youngest ever at the age of 22 to become lord mayor of Westminster,” Taouzzale added.

The role, which he held until earlier this year, involves acting as a community representative, offering a chance to connect with those who may feel disconnected from local politics and decision-making.

Taouzzale emphasized his commitment to engaging with various segments of the community, including schools, youth clubs and care homes, highlighting the need to meet the demands of locals.

Growing up on the nearby Lisson Green Estate, the 22-year-old acknowledged the importance of community support in his journey.

He recalled his initiation into politics at the age of 16, when a youth leader, Tariq, encouraged him to join the local Youth Council.

From there, Taouzzale was elected as a youth MP. That position paved the way for him to later become a Westminster City councilor.

The journey, guided by mentors and a desire to make a positive change, led to his eventual appointment as lord mayor of Westminster in May 2022.

As the first Muslim and Arab in the position, Taouzzale described his background as having provided representation to local communities. He underestimated the impact he would have globally, but gradually realized the importance of his role as a symbol of empowerment and inspiration, especially for young people.

He said: “I had people in my first week from countries I’ve never been to in the Middle East message me on Facebook: ‘I’m so, so proud of you,’ ‘This is brilliant,’ ‘Masha Allah.’

“That sort of pushed me to understand who I was representing. I wasn’t representing just Westminster; I wasn’t representing just my community. I was representing all those people who had never done something that I had been able to do, as a present in the Arab world, the Muslim world,” Taouzzale added.

Through his work, the councilor hopes to encourage others, especially young people, to see the possibilities that lie ahead. He wants to leave a legacy that motivates people to believe that, like him, they too can overcome challenges.

source/content: arabnews.com (headline edited)

___________

Hamza Taouzzale, describing his political journey to Arab News at Westminster City Hall in London, United Kingdom. (AN Photo)

_________________________

BRITISH / MOROCCAN

ARABS ORAL HISTORY: Oral History, Which Records Once-Silenced Voices, Gains Ground in the Arab World

Oral history, which is gradually taking hold as an academic discipline, captures potentially hidden corners of the historical record by listening to those whose voices might otherwise have been ignored.

“Oral history provides a big challenge to the people who are powerful, including historians, who think that they should get to decide whose stories are being told and what counts as evidence,” says Wesley Hogan, director of the Center for Documentary Studies at Duke University, in the United States, perhaps the best-established academic institute in the discipline.

In the Arab world, where official histories often reflect political viewpoints, oral history has taken on an increasingly important role, scholars say. Rosemary Sayigh, a retired faculty member at the American University of Beirut who has used oral history to record the stories of dispossessed Palestinians, says oral history has particular value in recording the status and experiences of women, agricultural and industrial workers, linguistic minorities, colonized societies, immigrants, refugees, and gypsies.

“The most powerful thing oral history does is force the researcher to look the subject in the eye—forcing the historian to be an ethnographer, actually sitting face to face with the narrator, listening to their voice and sensing their emotions and body language,” says Hana Sleiman, a Ph.D. candidate at the University of Cambridge and manager of a Palestinian Oral History Archive at the American University of Beirut. “It puts you in contact with the entire life narrative.”

The U.S.-based Oral History Association describes the field as gathering, preserving, and interpreting the narratives of people, communities, and participants in past events. The discipline is the oldest form of documenting history, dating back to times when sharing stories was the only form of creating a historical record. At the same time, it is one of the most modern means of documenting history, expanding with the use of tape recorders.

“

“The most powerful thing oral history does is force the researcher to look the subject in the eye—forcing the historian to be an ethnographer, actually sitting face to face with the narrator, listening to their voice and sensing their emotions.”Hana Sleiman
Manager of the Palestinian Oral History Archive at the American University of Beirut

“

Oral history as an academic sub-discipline was first established in the mid-1960s. “For a long time in the 1940s and 1950s, there was just not enough access to equipment,” says Hogan, at Duke. “We did not have access to portable tape recorders until 1963.”

One of the earliest uses of oral history by scholars was at Spelman College, a historically black institution for women in Atlanta, Georgia. Academics would take portable tape recorders to civil-rights movement meetings in the mid-1960s to record discussions and interview participants. Despite the clear value of having such on-the-spot recordings, many historians at the time viewed them with suspicion.

“Even though historians started to use [portable tape recorders] in the early ’60s, most history departments only started to admit oral history as evidence in the late 1970s, so it took a very long time for historians to be willing to accept oral history as evidence, comparable to evidence material, such as journals or written documentation,” added Hogan.

Oral History and Palestinians

Perhaps the event that has been the most documented by oral historians in the Arab world is the Palestinian Nakba. The 1948 Palestinian exodus, also known as the Nakba, occurred when more than 700,000 Palestinians—which was then more than half of the Palestinian population—were displaced from their homeland by the creation of Israel.

Much of that work has been collected by the Palestinian Oral History Archive, launched in June at the American University of Beirut. The archive contains more than 1,000 hours of video and tape-recorded interviews with Palestinians, made available to the public through a digital archive. Some of the interviews are available on the Internet.

Sleiman, the archive manager, says it “offers a push back in the face of the destruction of the villages and the attempts at erasing the records, and captures an entirely different layer of history that is not captured by written archives, including the most intimate texture of human life.” The collection includes folktales, songs, and the stories of the Palestinian refugees who fled to Lebanon.

Even Palestinian national cultural institutions have been slow to record Nakba experiences, but individual scholars and activists have moved in to fill the gap, says Sayigh.

“History is often written by the victors, and the story of the Nakba has been presented through the accounts of the Zionists and the colonial regimes,” said Lena Jayyusi, a professor emeritus at Zayed University.

“The details of the massacres and how civilians were forced out of their homes [during the Nakba] are very important to understand what happened; a general idea is not enough to build a foundation for the continuity and the remembrance of a certain community,” added Jayyusi.

Jayyusi also said oral history was important to “reconstruct Palestinian life before the Nakba: the social life, the religious life, the relationships between the people.”

Rising Respect for Oral History

Technological advances in managing sound and video files have made oral historians’ lives easier lately and increased the power of the discipline. Scholars can now more easily archive and index sound and video files, search files for particular speakers, and label emotions, as pointed out on the Oral History and Technology website.

Also, the average citizen now has easy access to powerful oral-history tools. “In a world where many people have access to a smartphone and an app that can record, and where data storage is cheap, we have increasing access to creating oral history archives,” says Hogan. “The more information we have from everyday people, people who are on the margins, the more we can understand societies, especially the ones in rapid transition.”

Many resources on the web, such as the International Oral History Organization, are also increasingly providing instructions and encouraging people to start their own oral history projects, filling a gap because universities do not often offer such courses. Archiving social media history is an important complement to oral history, scholars say, especially in societies where governments might delete what is now online.

Oral History and Academia

Oral history, just like any other qualitative research methodology, must be conducted with a critical eye, scholars say. Much of oral history relies on memory and a lot of subjectivity comes into play.

“People’s ideas and perceptions are reflected in oral history, and researchers should be aware of that,” explained Jayyusi.

Jayyusi said that no methodology is straightforward and objective, and researchers must be critical even when dealing with numbers. Methodologies must be triangulated, compared, and assessed, before producing a final report.

If oral history catches on with younger scholars, who fan out and capture the stories of today’s refugees and others whose stories are not being chronicled well in official channels, those scholars will be creating an evidence-rich gift for future historians.

source/content: al-fanarmedia.org (headline edited)

_______________

An old man and a young girl were made refugees by the Arab-Israeli war of 1948. Experiences like theirs are being recorded by oral historians, so the story is not told only by the victors (Photo: Creative Commons).

__________

ARABS

ARABIC LANGUAGE: World Celebrates Arabic, ‘The Language of Poetry and the Arts’

  • UNESCO chooses theme for World Arabic Language Day 2023 
  • Arabic is one of the most widely spoken languages, used daily by more than 400m people

Language is a main pillar of any society, and a driving force for connecting communities. As one of the six official languages in the UN, and one of the most spoken languages globally, Arabic is an incubator of culture, science and knowledge.

It is also one of the most widely spoken languages in the world, used daily by more than 400 million people.

World Arabic Language Day has been celebrated by UNESCO every year on Dec. 18 since 2012, the date coinciding with the day in 1973 that the UN General Assembly adopted Arabic as the sixth official language.

UNESCO recently chose “Arabic — the Language of Poetry and Arts” as the theme of World Arabic Language Day 2023 to highlight the role Arabic has played in poetry and art for centuries.

Experts told Arab News that Arabic has many characteristics and aesthetic values, both in written text and spoken discourse.

“Arabic language is very closely linked to the arts, literature and various cultural styles, from poetry to prose, to the rest of the literary genres, such as the story, the novel, the narrative, and poems in various artistic and scientific fields,” Mohammed Alfrih, a member of the board of directors of the Saudi ‎Publishers Association, said.

“We can hardly find another language that mimics the Arabic language in its elegance and its different expressive ability, and it is not surprising that non-native speakers confirmed that, let alone its native speakers,” he said.

Yousef Rabab’ah, a professor of Arabic language and literature at ‎Jordan’s Philadelphia University, said: “The Arabic language is characterized by features and characteristics in derivation, vocabulary, and idiomatic expressions that make it able to keep pace with developments in various fields, and this is proven objectively.” 

Rabab’ah‎, who is editor-in-chief of Afkar Magazine, which is published by the Jordanian Ministry of Culture, said: “The Arabic language has been able throughout its history to influence many arts related to it, for example the arts of decoration, in which the Arabic calligraphy was essential in its formation. Artists were able to adapt the Arabic letters and Arabic calligraphy to produce artistic paintings and beautiful decorations that we see in places of worship, the walls of castles, palaces, and on the covers of books.

“Likewise, Arab voices, and the way they are performed and controlled, have a great role in the arts of singing, music and mirth, and we will not forget the plastic arts that adopt the formations of Arabic calligraphy which enter into the drawings of this type of art,” he said.

According to Hanan ‎Al-Sharnouby, assistant professor of literature and criticism at Alexandria University, the Arabic language has a profound association with various forms of arts, and it is necessary for those seeking to engage in linguistic arts and speech sciences to master the language.

Al-Sharnouby noted that language and art are interconnected, influencing each other. She emphasized that quality content for films, series, and theater necessitates a language that reflects Arab identity effectively and that the rich heritage of Arabic serves as a solid foundation for sophisticated art that fully engages its audience. 

Mohammed Daud, a professor of Arabic language and dean of the ‎Faculty of Linguistics at Sudan University of Science and Technology,‎ said: “There are formative and structural characteristics common to natural human languages, in addition to what is specific to each language.

“The Arabic language is distinguished by these formative and structural characteristics without the rest of the languages. It is represented by the fact that Arabic is concerned with the aesthetic values in the written text and spoken discourse, taking into account the semantic differences between words that appear synonymous in different structural contexts, which enabled it to express the same meaning in different ways and with amazing accuracy.

“This is reflected in its illustrative styles and its individual and collective creative arts, and applies to the ways of thinking of its speakers in their keenness to portray the details of artistic situations and the integrity of their creative production,” he said.

Daud said that the future of the Arabic language is bright due to the stability of its morphological, grammatical and semantic systems, and its ability to derive words and generate meanings through these means.

Tha’er Alethari, a professor of criticism and literature at University of Wasit in Iraq, said: “It is important to realize that Arabic is the only language in the world that has been understood for 2,000 continuous years.

“We read pre-Islamic poetry, understand it, and perhaps quote it on a contemporary issue, and this communication has given the language vitality and the ability to adapt to every era.

“There are two linguistic characteristics that helped it in this, the first of which is the abundance of linguistic roots in it, and the second is its etymological nature. Arabic does not depend on antecedents and suffixes in generating connotations, as is the case with most human languages. subject, noun, adverbs, etc,” he said.

source/content: arabnews.com (headline edited)

______________

World Arabic Language Day has been celebrated by UNESCO every year on Dec. 18 since 2012. (Reuters)

______________________

ARABIC LANGUAGE

SAUDI ARABIA: How the ‘Saudi Pro League’ became the Football World’s Biggest Story

  • Saudi football, not to mention Middle Eastern and Asian teams in general, will be seismic in the years ahead
  • Global interest in the league has skyrocketed, with broadcasters DAZN, Canal Goat and LA7 jumping on board

 Cristiano Ronaldo raised a few eyebrows when, only months into his move to Al-Nassr, he predicted the Saudi Pro League would be one of the top five in the world within a few years. Recent developments have shown his remarks to be right on the mark.

“(The) Saudi league is getting better and the next year will be even better,” he told Saudi sports channel SSC toward the end of last season.

“Step-by-step, I think this league will be among the top five leagues in the world but they need time, players and infrastructure. But I believe that this country has amazing potential, they have amazing people and the league will be great, in my opinion.”

It is a view he has since repeated with confidence and, each time he does so, his belief looks more and more justified and accurate.

On July 18, while in Spain with his Al-Nassr teammates for their preseason training camp, Ronaldo doubled down on his comments. He committed to his Saudi adventure and dismissed many European leagues — and America’s Major League Soccer, the new home of his rival, Lionel Messi — in one fell swoop.

“Europe has lost a lot of quality,” he said. “The only one that is one of the best is the (English) Premier League. It’s way ahead of all the other leagues from my point of view.

“The Spanish league lost its level, the Portuguese one is not a top one, the German has also lost a lot of quality. The USA? No, the Saudi championship is much better than the USA.”

Given the number of major recent signings of top international stars by Saudi Arabia’s leading clubs during the summer transfer window, Ronaldo’s estimate of a “few years” could well be accelerated.

Some of the big moves to the Kingdom from Europe are worth highlighting: Karim Benzema from Real Madrid to Al-Ittihad; Sadio Mane from Bayern Munich to Al-Nassr; Riyadh Mahrez from Manchester City to Al-Ahli; N’Golo Kante from Chelsea to Al-Ittihad; Reuben Neves from Wolves to Al-Hilal; Sergej Milinkovic-Savic from Lazio to Al-Hilal; and the trio of Fabinho, Roberto Firmino and Jordan Henderson from Liverpool to Al-Ittihad, Al-Ahli and Al-Ettifaq respectively.

There are many more, as the number of players signing from abroad seemingly grows by the day.

What has taken place is nothing short of a revolution in Saudi football. It is comfortably the biggest story in the football world, following the unprecedented summer 2023 transfer window.

Of course, there were already many standout past and current foreign players in the Saudi Pro League over the past few years. The likes of Bafetimbi Gomis at Al-Hilal, Talisca at Al-Nassr and Abderrazak Hamdallah at Al-Ittihad, to name just a few, have all been hugely successful in the SPL, not to mention popular with the fans.

But Ronaldo’s arrival in Riyadh on Dec. 31, 2022, redefined the Saudi Pro League. Once dismissed as a mere rumor, his move to Al-Nassr — after being released by Manchester United — changed perceptions of Saudi domestic football overnight. Coming shortly after the Kingdom’s historic 2-1 win over Argentina at the 2022 World Cup in Qatar, it showed that the Kingdom had to be taken seriously.

Suddenly, other players began to take notice, as did the fans and the international media. The knock-on effects since then have been astonishing. Saudi Arabia’s top clubs, having been privatized and backed financially by the country’s Public Investment Fund, can now afford to pick off players at the peak of their careers from some of the biggest, and richest, clubs in the world.

Global interest in the league, which is also known as the Roshn Saudi League, has already skyrocketed, with international broadcasters also jumping on board. They include live sports streaming service DAZN, which has the exclusive rights to show games in the UK, YouTube channel Canal Goat, which will screen matches in Brazil, and free-to-air channel LA7 in Italy, according sources.

DAZN is set to stream three matches each week, beginning with Friday’s season opener between newly promoted clubs Al-Ahli and Al-Hazm. Sky Sports had picked up the UK digital broadcast rights to the Saudi top flight halfway through last season, but DAZN was the first to commit to a whole season.

No doubt the effects of all these developments on the future of Saudi football, not to mention that of Middle Eastern and Asian football in general, will be seismic in the season and years ahead. But amid the excitement and euphoria, there are serious issues that need to be addressed.

While the wider picture is clearly positive, and is already ensuring the SPL is a league to be reckoned with, the future of football in the Kingdom will have to be managed carefully and strategically to ensure the overall health of the game is maintained for the benefit of the clubs, the national team and the nurturing of young Saudi talent.

The rate of signings in recent weeks has been relentless and has raised questions as to when the spending spree will end. Officially, the Saudi transfer window closes on Sept. 7, a week after the one in Europe. This has caused concern among clubs, particularly those in the English Premier League, who worry they might lose more players during that overlapping period with no opportunity to replace them.

Beyond this summer’s immediate deadline, however, things will remain somewhat open-ended in terms of outgoing and incoming players, although an obvious end point for some clubs would be when they fill their full quotas for foreign players.

Another area of debate surrounds how this strengthening of the elite clubs will affect some of the league’s smaller teams. This concern was recently addressed by authorities, who said targeted projects will be supported if and when they are implemented for clubs outside the big five.

Then there is the worry that the influx of foreign players will adversely affect the development and progress of young Saudi talent, along with the careers of established local players.

The SPL and the Saudi Arabian Football Federation have moved to allay those fears by formulating a strategy designed to drive competitiveness on and off the pitch. New regulations are being rolled out, designed to increase playing time for young Saudi players. They include a reduction in the age of eligibility from 18 to 16, and a requirement for squads to include 25 senior players and 10 under the age 21 beginning with the 2025-26 season.

It is a policy that Al-Ettifaq coach Steven Gerrard and new signing Jordan Henderson — two former Liverpool captains — have thrown their support behind by committing to help efforts to nurture the next generation of Saudi footballing talent.

“At Ettifaq we have a lot of promising young talent who have a bright future,” said Gerrard. “And I am really proud to be the coach of the team. Hopefully I can help support these players and help develop them into better players in the future.”

For now, there is no denting the sense of optimism and positivity sweeping through Saudi football. For fans of the SPL, old and new, the 2023-24 season’s big kick-off on Friday cannot come soon enough.

source/content: arabnews.com (headline edited)

____________

_________________

SAUDI ARABIA

SAUDI ARABIA Releases More than 1,500 Endangered Animals in AlUla

This winter five-phase release includes about 650 Arabian gazelles, 550 sand gazelles, 280 Arabian oryx and 100 Nubian ibex.

More than 1,500 endangered animals will be released in AlUla as part of the Royal Commission for AlUla’s mission to reintroduce native species into their natural habitats.

The animals will be released across three of AlUla’s nature reserves: Sharaan, Wadi Nakhlah and Al-Gharameel.

This winter five-phase release includes about 650 Arabian gazelles, 550 sand gazelles, 280 Arabian oryx and 100 Nubian ibex. The first phase, on Jan. 10, saw the release of about 80 animals. The species were sourced from respected conservation facilities in the Kingdom and UAE.

Stephen Browne, wildlife and natural heritage executive director of the Royal Commission for AlUla, said: “We are a growing player in conservation through biodiversity initiatives including species reintroduction, habitat restoration, protected area management and Arabian leopard conservation. RCU’s conservation and restoration initiatives are successfully moving forward in the revitalization of AlUla’s natural habitat — and one day we will reintroduce the Arabian leopard back to the wilds of AlUla.”

The reintroduction of the Arabian leopard, an apex predator classed as critically endangered, would serve as a capstone on the regeneration of the reserve. The reintroduction is targeted for 2030.

Monitoring of the newly released animals will be carried out with SMART software analysis tools, camera trapping and satellite tracking collars. It is the first time that the lightweight, solar-powered collars will be used for ungulate species in the region. RCU has conducted extensive genetic and physical screening of the animals to ensure their fitness for release into the wild.

The new release is by far the largest since RCU’s reintroduction program began in 2019. Animal reintroduction enriches RCU’s ambitious plan to activate six nature reserves while regenerating AlUla as a leading global destination for cultural and natural heritage.

source/content: arabnews.com (headline edited)

___________

The animals will be released across three of AlUla’s nature reserves: Sharaan, Wadi Nakhlah and Al-Gharameel. (Supplied)

_________________

SAUDI ARABIA