EGYPT’s diaspora in North America: A strategic force

The Egyptian diaspora in North America represents a vast reservoir of experience, knowledge, capital, and international exposure that could contribute meaningfully to Egypt’s future development.

Across the US and Canada, Egyptian communities have built one of the quiet success stories of modern immigration. 

Over several decades, Egyptians have established themselves in medicine, engineering, academia, business, finance, technology, and the arts without drawing much attention to themselves. Their rise has been gradual, steady, and deeply rooted in education and professional discipline. Today, Egyptian names can be found in major hospitals, universities, laboratories, research centres, banks, technology firms, and private companies across North America.

What makes these communities particularly remarkable is that distance has not dissolved their relationship with Egypt. Many Egyptian families abroad remain emotionally tied to their towns and villages in Upper Egypt and the Delta or to Cairo, Alexandria, and the Canal cities. Parents still speak to their children about the streets where they grew up, the schools they attended, and the neighbourhoods they left behind decades ago. Visits to Egypt remain part of family life. Weddings, holidays, summer vacations, and religious occasions continue to draw many expatriates back home, even after years of settlement abroad.

This attachment has endured across generations. Many second- and third-generation Egyptian-Americans still grow up with a strong sense of belonging to Egypt while remaining fully integrated into American and Canadian society. Churches, mosques, family gatherings, cultural associations, and social networks have helped preserve that connection. Technology has strengthened it further. Daily communication has erased much of the distance that once separated immigrant families from their homeland.

Meanwhile, the professional profile of Egyptian communities has continued to evolve. Egyptian-origin physicians have become highly visible within American and Canadian healthcare systems, particularly in specialised medicine and surgery. Egyptian academics have risen through university systems as researchers, professors, deans, and administrators. 

Engineers and scientists have contributed to advances in medicine, software, artificial intelligence, and other cutting-edge technologies. Others have entered business, construction, pharmaceuticals, real estate, hospitality, and financial services. In many cities, Egyptians have developed reputations for educational achievement, technical competence, and strong professional ethics.

The environment in North America provided these communities with room to grow. Access to advanced universities, research institutions, healthcare systems, and open markets created opportunities that many immigrants transformed into lasting success. Egyptians have become part of the broader immigrant experience that has helped shape modern America and Canada alongside Greeks, Indians, Eastern Europeans, Turks, and many others. Yet, Egyptian communities have also often maintained exceptionally strong family structures and educational priorities, helping successive generations advance socially and professionally.

For years, Egypt tended to view expatriates primarily through the lens of remittances or sentimental attachment to the homeland. The reality today, however, is far greater. Egyptian communities abroad represent a vast reservoir of experience, knowledge, capital, and international exposure that could contribute meaningfully to Egypt’s future development.

The global economy is changing rapidly. Technology, artificial intelligence, cybersecurity, medical innovation, and digital infrastructure increasingly determine the strength of nations. Many Egyptians abroad already work within these advanced sectors. Some participate in cutting-edge medical research. Others work in software engineering, AI systems, data science, pharmaceutical development, or advanced manufacturing. The expertise already exists. The challenge is how to build serious and lasting channels between these professionals and Egypt’s long-term development needs.

Healthcare offers one clear example. Egyptian doctors abroad have accumulated decades of experience in some of the world’s most advanced hospitals and medical institutions. Their knowledge could support training programmes, research partnerships, emergency medicine development, and specialised medical education within Egypt. Similar opportunities exist in higher education. Egyptian professors and academics working at leading North American universities understand how modern research institutions operate, how scientific funding is managed, and how universities integrate technology into education and innovation.

The same thing applies to technology. The gap between advanced economies and developing countries is increasingly measured by research capacity, software systems, patents, artificial intelligence, and digital infrastructure. Egyptian expatriates working in these fields could help connect Egypt to emerging technologies that will shape future industries and economies.

Investment is equally important. Many expatriates maintain a genuine interest in contributing to Egypt through investments in real estate, industry, tourism, pharmaceuticals, and technology ventures. Emotional attachment alone, however, cannot sustain long-term investment. Investors seek stability, transparency, efficient administration, and predictable regulations. Expatriates who have spent decades working within advanced economic systems naturally expect professional standards and clear procedures when dealing with institutions in their country of origin.

The younger Egyptian-American generation may ultimately become the most important bridge between Egypt and North America. Young professionals growing up in the US and Canada move comfortably between cultures, technologies, and international business environments. Many possess expertise in fields that barely existed a generation ago, including digital branding, software development, venture capital, media production, artificial intelligence, and startup culture. At the same time, many continue to maintain a genuine emotional connection to Egypt through family ties and heritage.

Egyptian communities on the American West Coast, particularly in California, also possess significant cultural and creative potential. Egyptians working in film, media, entertainment, advertising, and digital communications bring valuable experience from industries that increasingly shape global influence and public perception. In an age dominated by screens, platforms, and visual storytelling, cultural presence has become closely linked to national influence itself.

The East Coast, particularly New York and the surrounding metropolitan areas, is home to many of the earliest waves of Egyptian immigrants. These communities include small- and medium-sized entrepreneurs, United Nations professionals, banking and financial services personnel, skilled workers, and food industry operators. Their expertise and networks remain underutilised and deserve greater integration into Egypt’s broader engagement strategy with its diaspora.

Likewise, Egyptian communities across the American Midwest, particularly Chicago and Michigan, represent a powerful concentration of scientific expertise, technological innovation, industrial experience, and investment potential. These communities embody precisely the combination of skills and resources that Egypt needs as it continues its economic development journey and seeks to strengthen its competitiveness in a rapidly changing global economy.

At the same time, maintaining strong ties with expatriate communities requires continuous improvement in the services provided to them. Consular services, banking procedures, property transactions, digital government systems, travel coordination, and educational services all shape how expatriates perceive their relationship with state institutions. Communities accustomed to efficient systems abroad naturally expect faster and more responsive services. Addressing these issues is not merely an administrative matter; it is an essential component of maintaining long-term trust between Egypt and millions of Egyptians living overseas.

In recent years, Egyptian officials and diplomats have expanded outreach efforts towards expatriate communities across the US and Canada. Visits to community organisations, universities, churches, mosques, businesses, restaurants, and family gatherings reflect a growing recognition that these communities represent far more than citizens living abroad. They are an integral part of Egypt’s broader human presence in the world.

The success of Egyptians in North America was never built solely on ambition. It was built on education, sacrifice, family discipline, adaptability, and a deep determination to succeed without severing ties to home. Many left Egypt in search of opportunity, but few truly abandoned their connection to it. That relationship has endured across decades and generations. Preserving and strengthening it may prove to be one of Egypt’s most valuable long-term investments in a world increasingly shaped by knowledge, innovation, and global networks.


* The writer is a professor of international relations at Geneva School of Diplomacy and senior fellow at Geneva Centre for Security Policy.

* A version of this article appears in print in the 4 June, 2026 edition of Al-Ahram Weekly.

source/content: english.ahram.org.eg/ sameh aboula-enein (headline edited)

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EGYPT

BAHRAIN : Alba to Acquire France’s Aluminium Dunkerque for $2.2 Billion

Aluminium Bahrain (Alba), a Bahrain-based aluminium producer, has agreed to acquire France’s Aluminium Dunkerque for approximately $2.2 billion, in one of the largest international industrial acquisitions undertaken by a Bahraini company.

Announced during the Choose France Summit in Paris, the transaction forms part of Alba’s strategy to build a global low-carbon aluminium platform and expand its international footprint.

Located in northern France, Aluminium Dunkerque is the European Union’s largest aluminium smelter, producing around 300,000 tonnes of aluminium annually for customers across Europe.

The acquisition will provide Alba with direct access to the European aluminium market and a manufacturing base in one of the continent’s key industrial regions. The facility’s industrial infrastructure and automation systems are also expected to strengthen the company’s operational capabilities.

The transaction will be financed through a consortium of Alba’s banking partners. Upon completion, Alba will acquire full ownership of Aluminium Dunkerque.

France’s public investment bank, Bpifrance, is expected to invest €100 million for a 6% stake in the company and take a seat on its board, subject to regulatory approvals.

The deal comes as manufacturers across Europe seek secure supplies of lower-carbon industrial materials and reflects a broader trend of Gulf industrial companies pursuing international expansion to gain market access, increase scale and strengthen technological capabilities.

source/content: cairoscene.com (headline edited)

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BAHRAIN

TUNISIA : Award-winning maths guru Prof Ali Baklouti, makes a difference where his roots are

On 28 August 2024, the Royal Society, the world’s oldest scientific academy, awarded the prominent Tunisian mathematics professor, Ali Baklouti, the Africa Prize for his contribution to science. As part of his groundbreaking works, Baklouti developed new mathematical approaches to solve two long-standing mathematical problems.

These problems are referred to as conjectures in his field. A conjecture is a mathematical statement, hypothesis or proposition that has not been proven. Once proven, a conjecture becomes a theorem or a mathematical statement with a definitive conclusion based on proven facts.

Baklouti’s work on the Corwin-Greenleaf conjecture and the polynomial conjecture for nilpotent restrictions helps push scientific frontiers by opening the way for them to be applied in various scientific and technological domains.

University World News spoke to the award-winning professor about his work, his fears about the significant challenges of teaching maths in Africa that he says could affect the future of scientific and technological progress on the continent, and his commitment to his community.

UWN:When and how did your interest in mathematics start?

AB: My interest in mathematics began at a very young age. I was always fascinated by numbers and logical puzzles, and I would spend hours solving maths problems just for fun. While I wasn’t considered a prodigy, I had a natural affinity for mathematics and enjoyed tackling complex challenges.

Although there were no mathematicians in my family, my parents always encouraged my curiosity and supported my academic pursuits. This support, combined with my passion, naturally led me to a career in mathematics.

UWN:Where did you study and what impact did it have on you?

AB: I graduated from the University of Metz [now part of the University of Lorraine] in France in 1995. My time there had a profound impact on my academic and professional development. The rigorous training and exposure to advanced mathematical concepts during my studies laid a strong foundation for my future work.

After completing my degree, I quickly joined the Tunisian university system, where I rapidly advanced through the academic and scientific ranks. This early integration into the academic community allowed me to contribute significantly to both research and teaching in Tunisia.

UWN:Apart from harmonic analysis, what other branches of mathematics are you grounded in and why do they appeal to you?

AB: I am also well-versed in Lie groups and Fourier analysis. These areas of mathematics appeal to me because they offer powerful tools for understanding symmetries and transformations, which are fundamental concepts in many areas of mathematics and physics.

The rich structures in Lie groups and the versatility of Fourier analysis in breaking down complex functions into simpler components have always fascinated me. The deformation theory comes also as a very important related subject and has many meaningful aftermaths. These fields not only complement my work in harmonic analysis but also provide a broader perspective on how different mathematical concepts interconnect.

UWN:What does it take to be a good mathematician?

AB: It takes a combination of curiosity, persistence and creativity. Curiosity drives the desire to explore new problems and understand the underlying principles of mathematics. Persistence is crucial because solving complex problems often requires sustainable effort and the willingness to embrace challenges and setbacks. Creativity is needed to think outside the existing methods and ideas and to develop innovative solutions or new approaches.

Additionally, a good mathematician must have a solid foundation in mathematical theory, the ability to communicate ideas clearly, and a passion for continuous learning and discovery.

UWN:What do you consider your major mathematical breakthroughs?

AB: One of my major mathematical breakthroughs was proving two long-standing conjectures, the Corwin-Greenleaf and the polynomial conjecture for nilpotent restrictions. These achievements were the result of years of dedicated research and collaboration with other mathematicians. By solving these problems, we were able to unlock new insights and open further avenues of exploration in the field.

My work has contributed to humanity by advancing our understanding of complex mathematical concepts, which can have applications in various scientific and technological domains. Although my contributions may seem abstract, they play a crucial role in the broader progress of knowledge and innovation.

UWN:What do you think of mathematics teaching at African universities?

AB: The teaching of mathematics at African universities faces significant challenges, one of which is the decreasing interest in mathematics-related fields among students. This trend is alarming, as it could affect the future of scientific and technological progress in the region.

To address this issue, it is essential to cultivate a love for mathematics in children from a young age. Creating a positive and engaging experience with mathematics early on can help prevent later reluctance or avoidance of the subject. Strategic solutions and innovative teaching methods are needed to make mathematics more appealing and relevant. This can include incorporating hands-on activities, real-world applications and interactive learning experiences that highlight the importance of mathematics in everyday life.

Additionally, improving the overall quality of mathematics education, investing in resources, and supporting teachers are crucial steps in reversing this trend and ensuring that more students recognise the value and potential of pursuing mathematics.

UWN:You championed your university collaboration with a Japanese institution. Are there any other collaborations? What is the importance of university collaborations?

AB: I have been deeply involved in fostering collaboration between my university and Japanese institutions. We organise a Tunisian Japanese conference every two years, with the most recent one held in 2023 in Monastir, where nearly 30 Japanese participants joined us to exchange ideas. This ongoing partnership has been highly productive and has greatly enriched our academic environment.

In addition to our work with Japan, we have also established collaborations with institutions in France, Germany, India, Morocco, Saudi Arabia and Indonesia. These partnerships are crucial for several reasons. They facilitate the exchange of knowledge and ideas, enhance research opportunities, and provide valuable international perspectives that can drive innovation and academic excellence. Such collaborations help broaden the scope of our research, improve educational outcomes and strengthen our global academic network.

UWN:During the 25th Annual Congress of the Tunisian Mathematical Society that you helped organise, there was an exhibition of women in mathematics in the world. Why do we have so few female mathematicians and what needs to be done to usher more women into this field?

AB: Acting as president, I had the privilege of helping to organise the conference. We featured an exhibition highlighting women in mathematics from around the world. This exhibition aimed to shed light on the achievements of female mathematicians and inspire more women to enter the field. The underrepresentation of women in mathematics is a multifaceted issue.

Historically, societal stereotypes and biases have discouraged women from pursuing careers in mathematics. These biases can manifest in various ways, from subtle discouragements to a lack of female role models and mentors. To increase the number of women in mathematics, several key actions are necessary. Encourage girls to pursue mathematics from an early age by providing positive reinforcement and challenging them to engage. Highlight the achievements of female mathematicians and provide mentorship programmes to support young women. Seeing successful women in the field can inspire and motivate others to follow in their footsteps.

UWN:Is there a relationship between maths and the empirical world; any examples from your work?

AB: Yes, there is a significant relationship between mathematics and the empirical world. Mathematics provides a framework for understanding and solving real-world problems, and its applications are found in numerous fields. For example, in artificial intelligence (AI), mathematical concepts such as algorithms, probability, and linear algebra are fundamental. These mathematical principles are used to develop models that can recognise patterns, make predictions, and improve decision-making processes.

Distortion of geometric shapes in nature can occur due to various external factors. Many naturally occurring geometric shapes exhibit significant beauty but can be altered by factors. To organise and understand these distortions, we can take several approaches, like use mathematics to describe and explain how environmental factors affect geometric shapes. For example, differential equations can be employed to model erosion or weathering processes and how they alter shapes over time.

UWN:The job of mathematicians is to help solve problems, but some mathematical problems have been unsolvable. Why?

AB: This deeply depends on the nature and the complexity of the problems. The resolution of difficult problems depends also upon the human capacities interested in the related subjects.

UWN:Which books have you written and how are they used?

AB: I have authored several important books that are used at advanced levels in mathematics:

• Representation theory of solvable Lie groups and related topics [part of the Springer Monographs in Mathematics series and co-authored by Hidenori Fujiwara and Jean Ludwig, published in 2021]. This book is aimed at researchers and advanced graduate students, focusing on the representation theory of solvable Lie groups. It offers an in-depth exploration of theoretical aspects, making it a key resource in this field.

• Deformation theory of discontinuous groups [De Gruyter Expositions in Mathematics series, published in 2022] targets graduate students and researchers with an interest in group theory, particularly in the deformation theory of discontinuous groups. It provides comprehensive coverage of the topic, both theoretically and practically.

These books are essential resources for those involved in advanced mathematical research and study.

UWN:You were born in Sfax, Tunisia, and you still live and work there. The brain drain has cost Africa some of its most brilliant minds. What has kept you at home?

AB: Indeed, I was born in Sfax and served as the vice president of the University of Sfax from 2020-24. Currently, I am a professor in the faculty of sciences.

What has kept me at home is a deep sense of responsibility and commitment to my community. I believe in the potential of our institutions and the importance of contributing to their growth. My goal has always been to make a difference here, where my roots are, and to inspire others to do the same.

source/content: universityworldnews.com/africa edition (headline edited)

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Professor Ali Baklouti, winner of the Royal Society Africa Prize 2024, Image provided

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TUNISIA

SAUDI ARABIA : How centuries of Hajj journeys were written into memory

For centuries, the Hajj pilgrimage has been a journey unlike any other, one in which the punishing demands of the road have been inseparable from the spiritual weight of the destination.

The pilgrim caravans of the past paint a human and devotional canvas without parallel, faithfully chronicled by travelers and historians whose books and manuscripts now rank among the most valuable historical witnesses to how this sacred rite evolved.

From sea passages to long stretches of desert and grueling overland tracks, these accounts have preserved the journey to the Kaaba in remarkable detail, bequeathing to later generations a living picture of the grandeur of the rituals and of Muslim unity across the centuries.

In earlier ages, reaching the holy land was no simple matter.

The journey could consume months — even an entire year — exposing pilgrims to the hardships of the road, the unpredictability of the elements, and the perils of both desert and sea.

Speaking to Arab News, Dr. Fawaz Al-Dahas, director of the Makkah History Center, described how rulers and sultans shaped the pilgrimage routes.

Chief among them was Caliph Harun Al-Rashid, famed for his repeated pilgrimages from Baghdad, and Sultan Al-Zahir Baybars, who established supply posts and security details to safeguard the pilgrim caravans on routes from Damascus and Cairo.

This pattern, Al-Dahas said, reveals how early Islamic states grasped the importance of organizing and protecting the sacred journey.

The historic pilgrimage routes including Darb Zubaydah from Iraq and the Egyptian Road, were, in Al-Dahas’ view, pivotal to the rise of the towns and waystations that sprang up along the trails.

They also served as arteries of commerce and culture, knitting the various corners of the Islamic world together through trade and exchange.

These journeys, he added, also lay bare the scale of the care that successive Islamic civilizations lavished on the pilgrims.

Reservoirs and wells were dug, caravanserais and rest houses built, security details deployed, and medical services made available — an early blueprint, in effect, for the organized management of large crowds.

The literature of pilgrim travel, Al-Dahas argued, amounts to a civilizational archive in its own right.

He pointed to the writings of Abd Al-Ghani Al-Nabulsi, who recorded the encounters and cultural exchanges between pilgrims, gatherings that, in concept, anticipated the international conferences of the modern era by several centuries.

The literary legacy of the Hajj also boasts a number of landmark works, among them “Fi Manzil Al-Waḥy” (In the House of Revelation), “The Road to Makkah”, and “To the Land of Prophethood,” texts that distilled the spiritual and human experience of the pilgrimage through varying literary and intellectual lenses.

For all the centuries that separate them, and despite the diversity of the tongues in which they were written, these accounts remain, in the view of researchers, a living register tracing the evolution of the Hajj.

Researcher and historian Saad Al-Joudi spoke to Arab News about how Hajj was a complete civilizational event, one that helped document Muslim life and track the shifting fortunes of societies across the ages.

Many of the pilgrim travelogues, he observed, now stand as indispensable historical sources for understanding the texture of Islamic societies in their respective eras.

Ibn Jubayr, Al-Joudi noted, left an exceptionally precise account of his journey from Andalusia to the Hijaz, recording his sea voyage to Alexandria and his onward overland trek to Makkah.

He captured the scenes of Ihram, Tawaf, Sa’i, the standing at Arafat, and the stoning of the Jamarat — a narrative that wove historical accuracy together with deep spiritual reflection.

Ibn Battuta’s writings, Al-Joudi added, opened yet another window onto the journey: the supply stations, the makeshift markets, the physicians’ tents pitched along the pilgrim roads, as well as the scenes of Islamic unity in which he found himself shoulder to shoulder with pilgrims of every ethnicity and tongue.

It is in such passages, he said, that the human and social dimensions of the pilgrimage come most fully into view.

source/content: arabnews.com (headline edited)

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An engraving of the Kaaba drawn by the Austrian orientalist Andreas Magnus Hunglinger in 1803. (Khalili Collections)

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SAUDI ARABIA

JORDAN : ‘We are in a phase as big as the printing press’: How Jordan became Arab world’s blueprint for media literacy

In interview with Arab News, Jordan Media Institute dean Dr. Ziad Rifai discusses urgent need to equip citizens with tools to navigate today’s information ecosystem

Working alongside UNESCO and the Jordanian government, JMI has spearheaded 2 successive national media literacy strategies, establishing Jordan as a regional model

Sitting comfortably in his office in Amman, Dr. Ziad Rifai does not immediately strike you as someone whose grand mission is to fight information warfare.

The dean of the Jordan Media Institute and architect of its media literacy program — one of the first and most comprehensive initiatives of its kind in the Arab region — draws on decades of experience, appearing at times measured while promising to take on a David vs. Goliath challenge.

“Everybody now that has a phone basically has a TV, a radio station, a newspaper. All the media have been consolidated into this small phone,” he told Arab News. “And with that, with the amount of abuse that we’ve witnessed — the hate speech, the echo chambers, the misinformation, the disinformation, the rumors — all that necessitated that we need to do something about it.”

Founded in 2006 by HRH Princess Rym Ali as the first institution in the region to offer an Arabic-language MA in journalism and modern media, in partnership with the University of Jordan, JMI has evolved to keep pace with a rapidly shifting industry. Over the years it has introduced new courses — including mobile journalism and data journalism — alongside its media literacy program.

“Our focus is on journalism, creating journalists who are experienced, dedicated, ethical. That’s the core of our mission,” Rifai said. “But, as you know very well, the media scene is changing rapidly. So, while keeping the basic principles, we had to branch out into the new media scene.”

Rifai, who has worked across newsrooms, the UN, Jordan TV and the Higher Media Council, has watched this transformation unfold over five decades. He recalls a Jordan with one radio station, then the arrival of a single television channel and a handful of newspapers. Invoking Wilbur Schramm — the American scholar widely regarded as the father of modern communication theory, whose four-press model was first published in 1956 — he says the world has grown far more complex since then.

“Things have gotten so mixed up,” he added. “We are in a phase that’s as big as inventing the printing press, if not more. The problem is that the forces that are pushing the change, nobody knows who they are. And I’m not so sure if anybody can control where they’re going. Not to mention if they know where they’re going.”

That chaos, he suggested, is most acutely felt in the information ecosystem, where speed routinely outpaces safeguards — and where the general public is left with few tools to navigate the difference.

“The biggest challenge we have is with the speed that things change. The problem is how to catch up and have enough time to do interventions, awareness, education and introduce legislations.”

AI has become the defining example. In April, UNESCO examined how algorithmic AI systems are transforming information dynamics and amplifying risks — from misinformation to deepfakes — ultimately threatening trust in media and democratic integrity. The report argues that media and information literacy is the critical response. Yet follow-up initiatives, Rifai said, too often become mired in bureaucracy.

“For any initiative like this to take hold in a society, you need a champion. You need someone who believes in the idea and who pushes (it) forward,” he added.

JMI has been that champion in Jordan, working with the government domestically and relying on UNESCO as an international partner to strengthen credibility.

“We are the catalyst, we’re the advocates. UNESCO has the expertise and the global knowledge, but not the local,” said Rifai. “However, without the state, nothing will take hold, especially in our region.”

The model, he argues, is replicable. JMI is already exporting its expertise to a group of countries across the region.

“If (a country) took the strategy that we have and looked at it, they might change dates, they might change budgets, they might change partners, but the basic pillars of the strategy would probably be applicable in most of our region because the phenomenon is universal.”

JMI’s work operates on two levels: national policy design and hands-on training. Following an experimentation phase around 2014, Jordan moved to official adoption in 2019, when media literacy was placed on the government’s priority list alongside pilot projects in schools and youth spaces. The first National Strategy for Media and Information Literacy (2020–2023) earned recognition from UNESCO and a number of Arab and European officials, establishing Jordan as the first Arab country with a comprehensive, formal MIL plan. In late 2025, Jordan launched a second strategy for 2026–2029, again with UNESCO and JMI as core partners.

“The second strategy has full ownership of the government and all the elements of sustainability — that’s what the first strategy did not have,” Rifai said.

The program targets all age groups and all sectors of society, adjusting only in terms of sophistication.

“It essentially targets all sectors of operation. What differs is the level of sophistication,” said Rifai, adding that a 50-year-old housewife can be as active a disseminator of misinformation as a teenager. MIL concepts are now integrated into school curricula across subjects including religion, social sciences and Arabic — but Rifai is candid about the gap between integration and application.

“In my previous career at the UN, we integrated concepts of reproductive health and family planning in two books. The challenge was that teachers didn’t teach it. It was in the book, but in the classroom, they just skipped it. Either because they didn’t believe in it, or because they thought it wasn’t important.”

Monitoring implementation, he acknowledges, is the next frontier. “If awareness is not translated to behavioral impact or behavioral change, it’s not worth the objective. At the end of the day, the campaign should change behaviors and not just create that awareness. Awareness might be the first step in that direction.”

The ambition extends beyond classrooms. This week, JMI signed a memorandum of understanding with Jordan’s Higher Council for the Rights of Persons with Disabilities to develop a code of ethics for journalists covering disability — an area Rifai describes as a blind spot in regional media.

“People with disabilities are absent, at least in our region, from the media scene,” he said. “Whenever you see a person with disability in media, it’s either portrayed as, ‘oh, poor guy,’ or, ‘oh, how wonderful, he got a degree in science.’ Both, from their perspective, it’s the wrong approach. Just treat them like normal human beings.”

He framed the partnership as explicitly two-directional: JMI bringing journalism expertise, the council bringing lived experience.

Rifai acknowledges the world remains full of challenges, but believes the goal is to take back enough control to exploit technology’s possibilities rather than be consumed by them.

“It’s not easy to predict where we’re going. What we know for sure is that things seem to be going out of hand, in terms of media proliferation. We’re being pushed to becoming more and more reliant on (a specific technology), and less and less having any input on controlling where it’s going.”

He sees it, ultimately, as a double-edged sword. “The chaotic scene has its pitfalls,” he said, “but at the end of the day, it is allowing everybody to say what they want. For the first time, there’s freedom of information and everybody now is telling his or her story without the control. It could go either way, and I wouldn’t put money on either side of that prediction.”

For JMI, however, the mission remains constant. “No matter what happens with the media, we should not lose sight of that importance of having a proper journalism. At the end of the day, what matters is what you’re going to say and how you’re going to say it. We will continue to hold the principles and the ethical message of proper journalism. That will continue to be our role, no matter what new technologies or wars come.”

source/content: arabnews.com (headlines edited)

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Dr. Ziad Rifai, dean of the Jordan Media Institute and architect of its media literacy program, spoke to Arab News about one of the first and most comprehensive initiatives of its kind in the Arab region. (Supplied)

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JORDAN

MOROCCO Marks International Day of Argania, Its ‘Liquid Gold’ Source

The UN-recognized day proves Morocco’s argan tree as a source of heritage, climate resilience, rural livelihoods, and women-led economic activity.

Morocco celebrated the International Day of Argania yesterday, celebrating five years since the United Nations recognized the argan tree as a global symbol of heritage, sustainability, and rural resilience.

The UN General Assembly, in a resolution led by Morocco, proclaimed May 10 the International Day of Argania in 2021. The resolution was co-sponsored by 113 UN member states and adopted by consensus, placing Morocco’s endemic argan tree on the international calendar.

Omar Hilale, Morocco’s Permanent Representative to the United Nations, marked the anniversary with a public address linking the tree to climate action and human heritage.

“Today, we celebrate 5 years since the historic recognition by the United Nations of the International Day of the Argan Tree,” Hilale said. “The Argan Tree, a treasure of Morocco and heritage of humanity, embodies a concrete solution to climate and water challenges. Morocco will continue to champion this ambition in the service of a more sustainable and united future.

A Moroccan tree with global recognition

The argan tree grows mainly in southwestern Morocco, especially between the Atlantic coast and the Atlas Mountains. It has long supported rural communities through food, oil, animal feed, shade, soil protection, and income generation.

The tree also carries several layers of international recognition. UNESCO designated the Arganeraie Biosphere Reserve in 1998, and in 2014 added “practices and know-how concerning the argan tree” to its intangible cultural heritage list. FAO also recognized the argan-based agro-sylvo-pastoral system in the Ait Souab-Ait Mansour area as a Globally Important Agricultural Heritage System in 2018.

This recognition reflects more than the global popularity of argan oil. It points to a fully integrated ecosystem in which people, trees, animals, traditional knowledge, and markets are closely connected.

FAO has described the argan tree as important for food security, nutrition, income generation, and rural livelihoods, especially for women. The organization has also highlighted its role in drought-prone areas, where communities have built production systems around trees that can survive heat and arid conditions.

A key sector for Morocco

Morocco remains the center of global argan production. The sector is rooted in the country’s Indigenous knowledge and women-led cooperative work, with more than 830,000 hectares of argan forests recognized as part of the UNESCO biosphere reserve.

Argan oil production has become one of Morocco’s most visible rural industries. It supplies both food and cosmetics markets, with demand coming from Europe, North America, and the global beauty industry.

In 2020, Morocco’s annual argan oil production was estimated at about 5,000 tons, while exports exceeded 1,200 tons by the end of that year. The sector was also reported to generate nearly MAD 1.2 billion (approximately $131 million) in annual turnover and support more than 25,500 jobs.

More recent market estimates place Morocco’s annual argan oil production between 2,500 and 4,000 metric tons, with a large share exported to European and North American markets.

source/content: moroccoworldnews.com (headline edited)

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MOROCCO

PHONECIA / (ANCIENT LEBANON , SYRIA) : Why a group of digital linguists are trying to revitalise the long-extinct Phoenician language

Academics are sceptical about whether the ancient Semitic language can ever be accurately reconstructed but a group on Discord have taken up the challenge.

In 2016, archaeologists unearthed a 3,700-year-old lice comb at an archaeological site in what is now northern Israel that would later be determined to contain the oldest inscription in the Canaanite language discovered to date.

Found at Tel El Duweir, near the Yarmuk River in Galilee, the site was once a strategic Canaanite city state. 

The comb bears a seven-word inscription in early Canaanite, which translates as “May this tusk root out the lice of the hair and the beard”.

It is significant as the first full sentence found in the Canaanite language, which itself was the first to use an alphabet as we understand it today.

While Sumerian Cuneiform and Egyptian hieroglyphics are older, they used pictographs, not individual letters. 

Canaanite, a semitic tongue, is long extinct. With the exception of Hebrew, which was resurrected by the Zionist movement in a modern form, none of its descendants, including the ancient Phoenician language survive.

Once spoken on the Levantine coast, North African varieties descended from Phoenician, known as Punic developed with the settlement of Phoenician traders, most notably at Carthage in modern Tunisia.

That vast heritage across the region has inspired a group of digital linguists to try to revitalise the original Phoenician Canaanite dialects millennia later.

Discord servers and YouTube channels

Several notable attempts at increasing Phoenician language awareness currently exist online.

YouTube has a number of channels dedicated to Phoenician-language reconstruction, including LearnPhoenician, which is run by Algerian linguist Mohamed Amine Slimani, who even published his own dictionary.

Another is Adoon, founded in 2021 by Lebanese musicians Youssef Helayel and Tony Elk. 

The music published by Adoon blends Arabic Oud and electric guitar melodies with Phoenician poetry and features animated videos of cobblestone cities and cedarwood ships. 

Another linguistics channel, Ilovelanguages, showcases numbers, phrases and prayers in the language.

One other popular outlet is the Phoenicia server on Discord, a messaging server initially used by video gamers but now also by hobby groups separated geographically but brought together online.

The server is run by two Lebanese users, named Hanni and Adon*, whose interests are in Levantine culture.

They say their server is non-political, educational and dedicated to revitalising Phoenician, and that anyone is welcome to join.

That said, membership of the server is only through an invite link, which Hanni says filters out “non-serious individuals”. 

The server has more than 863 members and is teaching is in English, Arabic, French and German.

“We teach the language, help with reading and understanding sentences, and with how words are spoken within certain stages of the language,” Hanni says.

Thanks to the internet and social media, says Adon, Phoenician language materials are now more readily available than ever before.

Such initiatives indicate the blossoming of a niche hobby into a vibrant movement aimed at making language learning more accessible beyond academic circles.

Phoenicia and the West

Phoenician belongs to the Northwestern Canaanite branch of the Semitic family, meaning it is also related to Aramaic and Arabic, both languages spoken today in the Middle East.

In the first millennium BCE, it spread throughout the Mediterranean Sea through Phoenician expansion, but became extinct as a vernacular around the 2nd century CE. 

A significant factor was societal collapse after military defeats of Phoenicians by Alexander the Great and Rome.

In the case of Punic, after Hannibal’s campaign against Rome, which nearly resulted in its conquest, the Romans suppressed Carthaginian culture and carried out what is considered by historians to be the first documented genocide.

Nevertheless, Phoenician had already made its mark on Roman culture through Greek civilisation.

Greek myths were heavily influenced by Levantine legends and the Latin script was ultimately derived from Phoenician letters.

Phoenician therefore plays an important part in the development of western cultures.

Hobbyist scholarship and its limits

The modern day reconstruction of Canaanite and Phoenician by enthusiasts is not without its limitations.

George Handal Handal, a retired industrial electronics engineer from Palestine  who owns the Star of Bethlehem Winery, exhibits Canaanite stone tablets worldwide and is a member of the Phoenicia server. 

His visits to Native American reservations inspired him to learn more about indigenous Levantine language. 

While he is critical of the extent of Arabic language instruction on the server, he says studying and translating inscriptions with the group has deepened his understanding of the Phoenician language.

He says it is important “we know at least a little about the hidden history that we don’t learn in schools here in Palestine since we live under [Israeli] occupation”

Maroun Khreich, an associate professor at the Lebanese University, welcomes the renewed interest in Canaanite languages but cautioned that the challenge for digital linguists is formidable.

Khreich, who is also co-director of the Chair of Phoenician Studies at University Saint Joseph of Beirut, said incomplete records of the language reveal a very limited number of words spanning 14 centuries, making periodisation – the process of dividing its history into distinct, named chronological stages – difficult.

Any reconstruction based on existing word databases would therefore feature words from several different eras.

Khreich argues that the results of hobbyists’ efforts will remain “shallow” due to the lack of a thorough academic approach.

Professor Roland Tomb, the co-founder of the Chair of Phoenician Studies, was just as critical. 

He studied Semitic languages, including Phoenician, at various European and Lebanese universities and is currently translating a Phoenician grammar book written by the late Italian scholar Maria Giulia Amadazzi Guzzo into French, English and Arabic.

Tomb said the efforts by hobbyists have “no accuracy at all because Phoenician is a dead language … transmitted by scripts, [almost] all of which are lost forever”.

This is partly because Phoenicians wrote on papyrus, a material that easily disintegrates during Lebanon’s humid summers. 

Other obstacles

While the Phoenician grammar, phonology and its evolutionary stages are mostly understood, many surviving inscriptions are brief or duplicates, while others are lost.

Also complicating revitalisation efforts, Adon says, is that for most Lebanese, Phoenician heritage is largely symbolic.

“They teach you at school that the Phoenicians were behind the invention of the alphabet, which is a great source of pride in Lebanon, but it doesn’t go beyond that… It’s just a sort of slogan,” Tomb explains.

Compounding the problem, Khreich notes, is that there are very few published linguistic scholarly works on the language.

Adon admits “we are forced to self-study to find such papers and put all the things together”. 

Despite these obstacles, our knowledge of its phonology and grammar comes from comparative analysis of surviving inscriptions of Phoenician, especially bilingual ones, to related languages, such as Hebrew, Ugaritic, and Edomite and later stages, like Punic, which slightly outlived its sister language. 

The main obstacles, however, lie in the unrecorded invisible vowels and the fact that surviving inscriptions are narrow in scope and do not cover everyday terms essential for daily conversation in the language or only mention terms once.

Based on the more than 10,000 surviving inscriptions since the 14th century, Hanni says, what is certain is that the Phoenician abjad (alphabet) was purely consonantal, having no vowels, and has one of the fewest number of consonants among Semitic languages at just 22. 

Phoenician had more consonants in its older stages, but gradually reduced them to 22.

Hanni describes Phoenician phonology as “very innovative” compared to other conservative nomadic languages. 

Some attested dialects include Byblos, Tyrian, and South Phoenician.

Hanni believes successful language revitalisation requires more proactive efforts from governments and schools alongside grassroots initiatives. 

A glimmer of hope 

The relative success of projects for Hawaiian and Wampanoag, a Native American language, in producing new speakers show revitalisation is possible. 

Another promising trend for the project, says Hanni , is that most members are under the age of 30, primarily from Lebanon, North Africa, and their related diasporas. 

Handal adds many people in Palestine are also eager to rediscover the language. 

“The Canaanite and Aramaic alphabets belong to us… the inhabitants of Palestine, because we are descendants of the Canaanites and Aramaeans,” says Handal. 

These server members do not see Phoenician as a language disconnected from their modern heritage but as an inherent part of it. 

For example, countless place names and words in Levantine Arabic are derived from Phoenician, such as “Beirut”, from the term “be rut” meaning “wells”, and “Baalbek”, from the Canaanite deity “Baal”. 

Even the word “Lebanon” itself comes from the word “lbn” meaning “white”, referencing its snow-capped mountains during winter.

Khreich says that because Phoenicians are “the only culture of which Lebanon was the centre, not the periphery, it’s our duty as Lebanese to preserve this culture” but revitalisation efforts must address sectarianism within Lebanese society. 

In a paper he published for a French journal, Tomb argues that while interest in Phoenician heritage in Lebanon was initially a purely Christian one, a movement called Al-Harakat al-Finiqiyya [“the Phoenician movement” in Arabic] is composed primarily of Druze and Shia Muslims.

A now-obsolete variant of Lebanese nationalism during the First World War emphasised shared Phoenician ancestry to counter sectarianism. 

Tomb compares it to similar shifts he observed during his visits to Gulf Arab states, where he was surprised to see huge investments in research on pre-Islamic Arabian heritage, and languages such as Mehri and Jiballi. 

Universities in Lebanon have already begun teaching Phoenician in French-language instruction, but as a reconstructive, archaic language (often using Punic examples).

“We already started giving courses at the universite pour tous [University for All at St Joseph University of Beirut], which is open for everybody … from all academic levels, not necessarily [just] university students,” says Khreich. 

He taught his first course last year, with a turnout of 48 students, and intends to continue.

When Tomb first taught Phoenician as an elective while dean of the Faculty of Medicine, he says more than a hundred students enrolled each year. 

Aside from the University for All, the Lebanese University, and formerly the American University in Beirut, have offered courses, both of which Khreich taught. 

More recently, Tomb’s friend from the Ecole Pratique des Hautes Etudes (Practical School of Higher Studies) in Paris, Professor Robert Hawley, also taught the language. 

Tomb says universities actively collaborate to avoid “closed systems”. He adds that motivations among his students vary, ranging from pure curiosity to historical or political interest.

The youth-led digital movement to revitalise Phoenician, whether through Discord or YouTube, indicates renewed interest in the region’s indigenous languages, albeit with a mixed reception and practical obstacles. 

Hanni and Adon hope that someday, Phoenicia server members, such as Handal, will teach the language themselves.

*Editor’s note: Hanni and Adon requested that Middle East Eye use pseudonyms

source/content: middleeasteye.net (headline edited)

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Phoenician-era carvings on the wall of the Eshmun Azar Temple at the Lebanese port of Sidon (AFP)

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PHONECIA / (ANCIENT LEBANON , SYRIA)

IRAQI women mourn Sajida Obaid, a singer who gave them a taste of freedom

Seven days after the legendary Iraqi singer Sajida Obaid died, women sat wrapped in black veils and abayas, their faces wet at her family home in the northern city of Irbil. Some were family members and others were fans who had loved her for decades.

Bitter black coffee, the drink of Iraqi mourning, passed quietly from hand to hand. The music drifting in from outside filled the spaces between sobs.

Outside, men sat under a canvas tent in the street. A traditional band beat the daf as some of the men wiped their eyes. In Iraq, the seventh day marks a return, a final gathering before grief begins to thin into memory.

Obaid died on April 4 at the age of 68 after a battle with lung cancer. The news was overshadowed by the Iran war that had spilled over into neighboring Iraq. But for her fans, her death felt personal — the loss of a woman whose voice had given them, for a few hours at a time, something close to freedom.

A space for women to let loose

In Iraq, a woman moving through public life carries weight with her; eyes watching what she wears, how she moves, whether she is stepping too far outside the lines. So Obaid decided to hold parties only for women. Every staff member including the DJ, the waiters, the security, and the organizers was a woman. No phones were allowed to prevent photography. To protect the women in the room, their freedom stayed inside those walls.

Women who would never dream of dancing in front of male audience came. They dressed how they wanted and danced the way they had forgotten they could.

Virgin Jaji, 68, was one of them. While the Arab world traditionally begins its mornings with the dreamy songs of the Lebanese singer Fayrouz, Jaji said she has listened to Obaid every morning for years, in the car, at home, even at the gym. “Even my parrot only dances to Sajida Obaid’s music.

“In her women’s parties we danced like we had no cares in the world,” Jaji said, her eyes red from crying. “We felt free. Truly free.”

Mina Mohammed, 40, said, “The first time I heard about a women-only party by Sajida, I borrowed money from friends just to be in that hall. Her voice will always take me back to the best moments of my life.”

A quick rise to stardom

Obaid was born in Baghdad in 1957, the daughter of a Roma family. In Iraq, Roma people are known as “Kawliya,” a community long tied to music and performance, but also one that has lived for generations at the edge of society. Sajida began singing at 12, performing at parties to help her family pay the bills.

By her teenage years she was already a known name. Her voice was warm and commanding, rooted in the dance rhythms of the Kawliya and in the older, more tender Iraqi style known as mawal. By the 1980s, it had reached the most powerful and most dangerous men in Iraq.

Saddam Hussein’s security guards would pull her away mid-performance from other people’s weddings and bring her to sing. She performed at the weddings of Saddam’s children and at birthday parties for his sons and daughters. It was the complicated price of being a national star in an era of dictatorship. She traveled the world, performed at international festivals and sometimes played as many as seven shows a week.

Shrinking space for Iraqi women

But the women-only parties were always special to her, said her brother and manager, Aayed Awda.

“Those parties were something the women themselves asked for, including women from the most conservative families, because they wanted a place where they could dress freely, move freely, be themselves,” he said. “Sajida believed deeply in helping women and giving them that space.”

Obaid’s songs sometimes pushed social boundaries, like “Inkasarat al-Sheesha” (“the shisha broke”), about a woman who has lost her virginity and must now face her family. “What will I tell my mother?” the lyrics ask. In Iraq, that is not a light question. Obaid sang it with a full voice, without apology.

Many Iraqi women feel that the gains they had made in rights over the years are receding. Last year, Iraqi Parliament passed amendments to the country’s personal status law that opponents say would in effect legalize child marriage and erode women’s rights in matters like divorce and inheritance.

“Iraq feels like it’s moving backward, and the space for women’s freedom is shrinking,” said Mohammed, the fan who borrowed money to attend Obaid’s parties. She hopes that the carefree moments they brought can “be carried forward, even in small ways, like women-only DJ nights with her music.”

A quiet end

In her final months, the woman who had sung on stages across five continents lived quietly in Irbil, in the home of her elder brother’s family. She had no children. She had married twice and divorced twice. She rarely went out. She spent her days close to the people she loved and played with the children in the house.

“She was gentle and warm, and she never once caused harm to anyone,” said her niece Sahar Sabti, 38, who shared the home with her. “She took care of everyone around her.”

About four months before Obaid died, doctors found lung cancer, Sabti said. She still insisted on flying to Canada for a concert. But when she came home to receive her first chemo session, her body gave up.

She was hospitalized in Irbil, where she remained for more than two weeks before being sent home on oxygen. Her family took her to the hospital once more, and this time she didn’t come home.

Her brother recalled the 40 years they worked together, and their sibling bickering about the shade of her makeup, the cut and color of her dress, the theme of the next party.

“We disagreed on everything,” Awda said, his voice breaking. “And I miss every single one of those arguments.”

On the seventh day of mourning, as the drum outside finally fell silent and the women inside dried their faces, they spoke about Obaid the way people speak about someone who has stepped out of the room for a moment.

“For me and my friends, dancing and Sajida are the same word,” said Leila Botrus, 55. “She brought people together everywhere she went through joy, through music.”

Outside in the tent, the band played its last song of the evening. The coffee in the cups grew cold, but the women stayed a little longer together.

In that room, filled with women sitting close together, it felt as though Sajida had left behind exactly what she always gave them; a space of their own.

source/content: english.ahram.org.eg (headline edited)

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photo AP

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IRAQ