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Xaime Aguiar
Lives in Morocco
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Xaime Aguiar

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...the US has consistently sided with our oppressors.

It was complicit in the  murder  of Patrice Lumumba,  supported apartheid South Africa against Nelson Mandela and his African National Congress (ANC, whom it declared terrorists), financed the terrorist organisation National Union for the Total Independence of Angola (UNITA), and propped up incompetent and corrupt tyrants like Mobutu, Samuel Doe, and Siad Barre.

Instead of coming to lecture, Obama should have had the humility to come and apologise to Africans for his country's sadistic adventures on our continent.
Like all imperial powers before it, the US seeks to dominate the world in order to exploit it.
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Palestine has many calling cards: the olive tree branch, the golden Dome of the Rock, the kufiyyeh, et cetera. . . . But all are arguably surpassed by Handala, the little refugee kid drawn by the late cartoonist Naji al-Ali. With his back turned against a world that turned its gaze away from the Palestinians starting with the 1917 Balfour Declaration that spoken only for Jewish self-determination, Handala has become the quintessential mark of Palestine solidarity from graffiti on the Israeli separation barrier to necklaces donned by activists. Naji al-Ali, whose life was tragically cut short by a PLO angry with his dissenting views, may have marked the first entry of comic and graphic images in Palestinian storytelling.
  Palestine has many calling cards: the olive tree branch, the golden Dome of the Rock, the kufiyyeh, et cetera. . . . But all are arguably surpassed by Handala, the little refugee kid drawn b...
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"...cut short by a PLO angry with his dissenting views..."
Sure.
:|
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"Yesterday I lost a country.
I was in a hurry,
and didn't notice when it fell from me
like a broken branch from a forgetful tree.
Please, if anyone passes by
and stumbles across it,
perhaps in a suitcase
open to the sky,
or engraved on a rock 
like a gaping wound,
or wrapped
in the blankets of emigrants,
or canceled
like a losing lottery ticket,
or helplessly forgotten
in Purgatory,
or rushing forward without a goal
like the questions of children,
or rising with the smoke of war,
or rolling in a helmet on the sand,
or stolen in Ali Baba's jar,
or disguised in the uniform of a policeman
who stirred up the prisoners
and fled,
or squatting in the mind of a woman
who tries to smile,
or scattered like the dreams
of new immigrants in America.
If anyone stumbles across it, 
return it to me, please.
Please return it, sir.
Please return it, madam.
It is my country...
I was in a hurry
when I lost it yesterday."
Dunya Mikhail fled her homeland in the wake of the first Gulf War, after her writing was labeled subversive by Saddam Hussein's government. She has never physically returned to Iraq, but she remembers it in her poetry.
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+Linda Anani thnks!!!!
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There are community-specific slums in Islamabad; the slum found in the sector I-11 belongs primarily to the Afghan refugee population, while those in sectors F-6, F-7, G-7, G-8 and G-12 belong to the Pakistani Christian and Muslim population. The people that reside in these slums are inherently poor and lack basic facilities of life.

However, they perform a very important task of providing essential services to the permanent residents of Islamabad. Most of the male and female population in these slums is employed as sanitary workers, guards and cleaners in the Capital Development Authority, as well as in nearby households.

This not only provides the marginalised slum population with employment opportunities, but serves as a “cheap recruitment pool” for the well-to-do of the city.
Where will these people go, if evicted forcefully, without a rehabilitation plan? The government doesn't have an answer.
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Sigh
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Who speaks for Islam? Is 'Islamophobia' a uniquely present-day problem? Does it even exist?

"In America i'm asked, why does  Islam hates the West? Abroad, i'm asked, Why does the West hates Islam? And all this time i'm asking myself, Who's Islam? And who's the West? And how come I've never met either of them?"
The public discourse around Islamophobia has grown considerably. ;Brian Lehrer leads ;a discussion ;with ;influential commentators and scholars ;to explore the issues at stake.
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MY POSTCOLONIAL THOUGHT OF THE DAY.

Playin' soccer while decolonizing. Frantz Fanon, on the right side...chilling like a postcolonial bae... 
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SAY IT AIN’T SO, ZIZEK!

Let us imagine for a moment an article on David Hume, published in a scholarly journal, claiming Hume‟s staunch Baha‟ism, and its impact on his thought. While reading through, it becomes readily apparent that the author does not, in fact, know anything about Hume or his works. If we then imagine the academic response to such an article, what comes to mind is certainly not an uncritical acceptance of the author and the publication. However, this is precisely what has happened numerous times, with numerous authors and articles, where Islam and Muslims are the topic. In this analysis, we look at the works of Zizek and his writings on Islam. 

file:///C:/Users/XAime/Downloads/Say_it_Aint_So_Zizek.pdf
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The Rohingyas live at the edge of a post-Partition subcontinent, where an endless partition has been playing out for nearly a century. They are imagined to be citizens of the other half of a partitioned polity: they belong not here, but there. Hence, their presence here is illegal, and they are immoral, bereft of citizenship or even humanity. Their story is not unique in the subcontinent. Similar histories can be seen elsewhere—in Marichjhapi, Sylhet, Assam, Ladakh, Baltistan, Baluchistan, Sind. In these varied political spaces, there are constant forced migrations of communities by the state, efforts to settle or to expel them, as well as indigenous claims for re-partitioning the land. What we consider to be frontiers or borderlands are spaces where partition is continually enacted, or, at the least, imagined. 
AS I WRITE THIS, on a boat, in the middle of the sea, are Muslims who belong neither in Burma, nor in East Pakistan, nor India, Bangladesh, Indonesia or Malaysia. In a forgotten past, they were part o
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EXCERPTS

By looking at the substance of the articles published in Political Geography, we identify two major shifts in scope over the last 30 years. First, the scalar focus has changed from the politico-territorial regulation of nation-state policies on immigration to supranational migration frameworks and transnational practices and experiences. Second, the theoretical framing has moved from geopolitics to biopolitics. Authors discuss the globally structured and governed micro-politics of lived migration and the creation of permanent spaces of politico-administrative limbos such as camps, detention centres and the legal traps experienced by undocumented people. These discussions draw heavily from the broader philosophical tradition of authors such as Agamben, Derrida and Foucault.
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"Ma doesn't hear it. She's asleep, snorin' like an old brown bear after a dogfight. Don't know how she manages that. 'Cause I can hear it. The whole valley can hear it. The machines are huntin' tonight.

There ain't many of us left. Humans I mean. Most people who could do already escaped. Or tried to escape anyways. I don't know what happened to 'em. But we couldn't. Ma lost her leg to a landmine and can't walk. Sometimes she gets outside the cabin with a stick. Mostly she stays in and crawls. The girls do the work. I'm the man now.

Pa's gone. The machines got him. I didn't see it happen but my uncle came back for me. Took me to see Pa gettin' buried in the ground. There wasn't anythin' of Pa I could see that let me know it was Pa. When the machines get you there ain't much left. Just gristle mixed with rocks, covered in dust."
Two boys go on a night-time hunting expedition in this exclusive short story from Mohsin Hamid
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Historical Origins: Insurgency, Nationalism, and Social Theory In the last forty years, scholars have produced countless studies of societies, histories, and cultures ‘from below’ which have dispersed terms, methods, and bits of theory used in Subaltern Studies among countless academic sites. Reflecting this trend, the 1993 edition of The new shorter Oxford English dictionary included ‘history’ for the first time as a context for defining ‘subaltern.’ The word has a long past. In late-medieval English, it applied to vassals and peasants. By 1700, it denoted lower ranks in the military, suggesting peasant origins. By 1800, authors writing ‘from a subaltern perspective’ published novels and histories about military campaigns in India arid America; and G.R. Gleig (1796-1888), who wrote biographies of Robert Clive, Warren Hastings, and Thomas Munro, mastered this genre. The Great War provoked popular accounts of subaltern life in published memoirs and diaries; and soon after the Russian Revolution, Antonio Gramsci (1891—1937) began to weave ideas about subaltern identity into theories of class struggle. Gramsci was not influential in the English-reading world, however, until Raymond Williams promoted his theory in 1977, well after translations of The modern prince (1957) and Prison notebooks (1966) had appeared. By 1982, Gramsci’s ideas were in wide circulation. Ironically, though Gramsci himself was a communist activist whose prison notes were smuggled to Moscow for publication and translation, scholars outside or opposed to communist parties (and to Marxism) have most ardently embraced his English books (as well as those of the Frankfurt School).
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In recent decades, Islam here has been associated largely with terrorist attacks, two wars against separatists in Chechnya and a continuing insurgency in the North Caucasus. Muslim women in particular have been stigmatized because of so-called black widows, women who become suicide bombers to avenge the deaths of their fathers, brothers and husbands. Russian tabloids and television have reinforced that stereotype.

The Russian government’s strained relations with the United States and Europe have the Kremlin looking to strengthen ties with other parts of the world, notably China and countries in the Middle East with large Muslim populations. Muslims in Russia have also received a public relations boost from President Vladimir V. Putin’s recent emphasis on conservative values, including religion.
As the political landscape shifts in Russia, Muslims, who were once frequently stigmatized, see an opportunity to redefine their role in society.
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Morocco
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Spain - New york - Turkey - Malta - Cairo - Argelia - US
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Arab - Islamic policy and culture. Postcolonialism.
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#Postcolonialism#MiddleEast policy. Islamic world and culture. Spivak Wannabe. A subaltern with voice?
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