Egypt’s Dar Al-Kiswah — a Monument Turned into a Dump: New Age Islam's Selection, 17 August 2016
New Age Islam Edit Bureau
17 August 2016
• Egypt’s Dar Al-Kiswah — a Monument Turned into a Dump
By Amal Magdy
• How Art Is Bringing Gaza, West Bank Together
By Entsar Abu Jahal
• The Curious Case Of A Hijab At The Olympics
By Diana Moukalled
• Two Decisions To Address Family Violence
By Arouba Al-Muneef
• Is Trump Really Wrong About Obama And ISIS?
By Mshari Al Thaydi
Compiled By New Age Islam Edit Bureau
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Egypt’s Dar Al-Kiswah — a Monument Turned into a Dump
By Amal Magdy
August 16, 2016
Times have changed, and a place that Egyptians have long taken pride in is now victim to negligence, only containing some old equipment and garbage. The 200-year-old Dar al-Kiswah, which for over a century and a half boasted the honour of producing the Kiswah — the traditional cloth covering the Kaaba in Mecca that is replaced annually during the hajj — has now turned into a storage space for the Egyptian Ministry of Endowments.
The historically and spiritually significant Dar al-Kiswah is located in one of Cairo’s narrow streets — al-Khoronfesh street in al-Gamaleya neighbourhood. Recognized only by nearby residents, the place’s features have been obliterated and a sign with the name “Dar al-Kiswah al-Sharifa” (House of the holy Kiswah) now hangs on a steel gate that replaced the historic wooden one.
Ali al-Dumyati, 72, the owner of one of the shops facing the Dar al-Kiswah building, told Al-Monitor, “I was a young man when the Kiswah used to come out of that ancient building amid celebrations, before being paraded across Egypt’s old neighbourhoods, starting from al-Khoronfesh, crossing Fatimid Muizz street, then al-Hussein neighborhood. After that, the parade would head to Suez province where the kiswah would be transported aboard a ship to the holy lands.”
“We took pride in being the makers of the Kiswah, wishing Egypt would continue to send it to Saudi Arabia,” he added.
Dumyati added, “We’ve urged the government to look after the building, especially after the residents started to litter in its vicinity, but to no avail. From time to time, we hear about plans to renovate Dar al-Kiswah, but years have gone by and the situation is only getting worse.”
Mohammad Yasin, 84, described the activities within the building, saying, “I used to visit the place frequently when I was young. I would enter the place to distribute milk to the textile workers embroidering the cloth. Work had never stopped throughout the year.” He added, “The inside of the building is a piece of art, decorated with Islamic embroideries. But now even the annexed mosque is closed because of the garbage scattered everywhere.”
Yasin added, “The building was turned into a storage space for the Ministry of Endowments. Every once in a while, the doors are opened for a ministry official to come in and store carpets, fans, wood and other artifacts, before scheduling an auction to sell them. But we have been asking the government to turn Dar al-Kiswah into an Islamic museum. After all, it is a historic site that should not be left in such a moribund state.”
According to some historical sources, the production of the Kaaba’s Kiswah began in Egypt during the Fatimid era (909 to 1171). However, given the world-class quality of Egyptian cotton and the skilled Egyptian textile workers, other sources argue that the tradition dates back to Umar ibn al-Khattab’s era (633-644), the second of the Rashidun caliphs who succeeded the Prophet Muhammad. During the era of Sultan al-Nasir Muhammad ibn Qalawun (1293-1341), an Egyptian endowment was entrusted with funding the production of the kiswah.
Since the Mamluk era (1250-1517), the kiswah came out in a great parade called “al-Muhammal” headed by camels carrying the kiswah in a wooden cubic howdah with a pyramidal top. The ceremony, attended by the Mamluk ruler or sultan, would usually kick off in a festive atmosphere, as the parade was accompanied by singers playing the drums and bearing flags.
As for Dar al-Kiswah, it was established in 1817 during the Ottoman era. It produced the kiswah until 1961, when Saudi Arabia took over the production.
Raafat al-Nabarawy, a numismatics and Islamic antiquities professor and the former dean of the faculty of antiquities, said the Dar al-Kiswah building attracted significant attention from rulers and kings, from Ottoman sultans to former Egyptian President Gamal Abdel Nasser. Nabarawy holds the entire government responsible for the building’s current state of neglect, as no efforts are being put into preserving Egypt’s Islamic heritage.
Nabarawy said that it was necessary to know which ministries should be entrusted with renovating and securing Dar al-Kiswah, given the confusion between the ministries of endowments and antiquities. Nabarawy also warned of thefts or a potential fire that could wipe out the history of this ancient building, stressing that the Ministry of Antiquities is the one responsible for preserving heritage buildings.
Nabarawy welcomed the idea of turning Dar al-Kiswah into a museum, as suggested by some residents of al-Khoronfesh street. He said, “This is a cultural heritage building of historical and spiritual value. Turning it into a museum would help to record the history of the kiswah tradition in Egypt, which began in Umar ibn al-Khattab’s era and continued throughout the Fatimid and Abbasid eras, not to mention the conflicts arising between the Mamluk Sultanate and others to earn the privilege of producing the kiswah. Furthermore, the museum could exhibit pieces of the old kiswah and document stories about embroiderers who were part of this ancient tradition.”
In turn, Othman Mohammad, the head of the media department at the Egyptian Ministry of Endowments, pointed out that Egypt stopped producing the Kaaba’s kiswah decades ago and therefore work at Dar al-Kiswah has stopped ever since.
As for renovating this building given its historical value, he said, “The Ministry of Endowments is entrusted with the Islamic Dawah. The Ministry of Antiquities is the one to determine whether or not the building is part of the Egyptian heritage. If the Antiquities Ministry judged Dar al-Kiswah as heritage, then it is its duty to renovate it.”
Source: al-monitor.com/pulse/originals/2016/08/egypt-dar-kiswah-historic-monument-ruin-kaaba.html
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How Art Is Bringing Gaza, West Bank Together
By Entsar Abu Jahal
August 16, 2016
Gazans are always open to opportunities that might bring them joy, including passionately welcoming the chance to participate in artistic events. The political situation has limited the arts, but that appears to be slowly changing, as evidenced by the recent Palestine International Festival for Dance and Music.
The festival opened in Gaza City on July 27, and in a first, did so in parallel with the festival opening in the West Bank, a landmark in sharing Palestinian art. This was the first year that Gazans took part in the festival and that Gaza hosted festivities, which was founded in 1993 by the Popular Art Centre.
On opening night, Iman Hamouri, the director of the Popular Art Center, delivered a speech at the Palestine International Theater in Ramallah that was broadcast live in Gaza City, in Rashad al-Shawwa Hall. After Hamouri's speech, some bands performed, including the Dawaween Band. Their participation in the festival came about after members of the Popular Art Center visited Gaza and discussed the possibility with the bands and the Ministry of Culture in Gaza. Event organizers told Al-Monitor that over two evenings, July 27-28, the festival attracted some 3,000 people in Gaza. The festival closed in Hebron on Aug. 8.
Dima al-Shalti, 22, among the audience in Gaza, told Al-Monitor, “I was happy to attend, and I hope that the Gaza Strip will participate again in the festival in the coming years.” She said that she had not expected so many people to attend. It was a full house, and she wasn't able to enjoy the show as much as she would have liked because of that. She reiterated her passion for the art at the festival. Shalti attended the second evening of performances, during which al-Anqaa Band and the band from the National Center Sun Dignity for Arts and Culture performed.
“The festival management chose for this year the theme Freedom of Movement, to challenge Israel and the obstacles it puts in the face of Palestinians in all aspects of life, including art,” Adel Abdel Rahman, festival organizer in Gaza and founder of the Dawaween Band, told Al-Monitor. “We agreed to hold two evenings in the Gaza Strip. The Gazan Dawaween Band was to perform in al-Hakawati Theater in Jerusalem Aug. 6, but Israel refused to grant permits to the band members for unknown security pretexts.”
Instead, in an unprecedented event, members of the Dawaween Band performed Aug. 6 at the Beit Hanoun/Erez checkpoint, on the Gaza-Israel border. Empty chairs, on which was written “Jerusalem Audience,” were set up in front of the stage, and the band sang and played music, including Palestinian national songs, for almost an hour.
Abdel Rahman said that authorities in the Gaza Strip, including the Ministry of Culture and the police, had facilitated holding the event. He also said more events will be organized at the checkpoint so that the world can see the siege is not, as Israel claims, due to Gaza’s exportation of terrorism.
Sharaf Dar Zeid, another festival organizer in Ramallah, said that this year's freedom of movement theme appeared in ads, hung in theaters and was reiterated throughout the festival. It could also be seen on buses going from city to city in the West Bank to transport people attending festival events.
The Dawaween Band, which includes 40 members, was formed in December, adding a new musical touch to Palestinian artistic heritage. Abdel Rahman said that bands in Gaza suffer from a lack of instruments, and when available, from their high price. In addition, the electricity crisis impedes bands from properly practicing. There is also the issue of tight financial resources. Ticket prices for most shows do not exceed $4.
Dar Zeid said the Palestine International Festival has always aimed to break the cultural and artistic isolation imposed on Palestinians. The festival showcases Arab and foreign bands and encourages local bands to increase their artistic output by participating in the festival each year. Dar Zeid said that bands are selected based on their new work.
He noted that the Popular Art Centre had previously not included Gaza in the festival because organizers believed that Gazans were not interested in the arts. “Cultural differences are not limited to the Gaza Strip,” he said. “There are other areas in the West Bank that do not accept such arts, but we are trying to change this perspective and raise artistic awareness.”
Ramy Massaad, the official in charge of the Festival Venue Committee in Ramallah, told Al-Monitor, “The obstacles facing the festival included the Israeli blockade and Israel’s refusal to grant some bands permits. This year, the Dawaween Band from Gaza and Eskenderella from Egypt were banned [from going and performing in the West Bank]. In addition, social obstacles sometimes prevent artistic performances in some regions, as [some Palestinians] disapprove of Western dance groups.”
Massaad said that there were 15 festival evenings this year in five West Bank provinces, with the focus on artistic calibre rather than consumerist art. Ticket prices were in line with the economic situation. In Gaza, Hebron and Jerusalem, tickets were free, but in Ramallah, they sold for $8 and in Jenin for $3.
Sami Abu Watfa, the director general of civil work at the Ministry of Culture in Gaza, told Al-Monitor that his ministry does not object to holding events that respect the traditions and norms of Palestinian society. He indicated that the artistic and cultural situation in Gaza is experiencing diversification and recovery. He blamed the political situation in Gaza for the absence of the festival in previous years. The ministry does not have information on the number of art bands in the Gaza Strip.
Source: al-monitor.com/pulse/originals/2016/08/gaza-west-bank-arts-festival-freedom-of-movement.html
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The Curious Case Of A Hijab At The Olympics
By Diana Moukalled
17 August 2016
I did not know how to feel about the photo of two beach volleyball players - an Egyptian in a long-sleeved shirt and hijab, and a German in a bikini - as they competed at the Olympics. It was undoubtedly a good photo, which went viral and garnered global attention because it carried many interpretations. Some articles and headlines described it as a confrontation between the bikini and hijab.
The attention received by this and other photos of Muslim female participants at the Olympics - some wore the hijab while others wore ordinary sports outfits - seems exaggerated. Discussion went beyond the idea of competition and performance, which are supposed to be the aims of such sports events.
With the photo of the German and Egyptian volleyball players, we found ourselves amid a feminist and rights-related discussion on social media. People stated their opinions based on their status, and religious and identity prejudices. The extent of discussion reflected the idea that women’s bodies are public property.
The bodies of both players were no longer theirs, but the property of those commenting on them. This was also the case with Olympic Syrian swimmer Yusra Mardini, whose swimsuit dominated her story of athletics and crossing the Aegean Sea as a refugee.
Individual Freedoms
The controversy about players’ hijab at the Olympics takes us to a major issue about which we have not yet made up our minds: the extent of individuality regarding women’s wear. When we speak of individual freedoms, we overlook many influencing factors such as education, discipline, history, culture and religion. The decision to wear a hijab or swimsuit is influenced by one’s surroundings.
The controversy about players’ hijab at the Olympics takes us to a major issue about which we have not yet made up our minds: the extent of individuality regarding women’s wear
Life seems narrow when women have to engage in daily battles over what to wear. There is added pressure under patriarchal and religious authorities. This pressure influences personal choices, as it instils fear and imposes prohibitions that, when confronted, may be met with violent reactions and exclusion from family and society.
Massive media interest in photos of Olympic female participants, whether they wear hijab or not, sums up social, political and cultural characteristics. When controversy about rival teams deviates into cultural and political discussion about what female players wear, we must admit that we have a very long and thorny path ahead of us.
Source: english.alarabiya.net/en/views/2016/08/17/A-hijab-at-the-Olympics.html
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Two Decisions To Address Family Violence
By Arouba Al-Muneef
Aug 17, 2016
THE growing number of family violence cases, especially the attack on women, shows the increasing awareness among women to protect their rights and their confidence in authorities. Studies show that one out of five women is subject to physical torture.
About 53 percent of men who participated in the survey said they would not hesitate to beat women if they find any unacceptable behavior in them. Thirty-two percent participants said they have beaten their wives when they found unbecoming behavior on their part.
At the same time, 32 percent women participants in the survey said they would not have any problem if beaten by husbands for misbehavior. Another study pointed out that the rate of women who do not resist when beaten by husbands and other male relatives reached 94 percent.
The issue of family violence is interconnected and complicated and women are happy with the two decisions taken by the government as they believe that these decisions would contribute to ending injustice against women in our society and reduce their suffering.
The first such decision is the appointment of a woman as vice president of the General Authority for Sports — Princess Rima Bint Bandar. We expect that Prince Rima would use her position to strengthen physical power of women by allowing them to participate in sports and learn self-defense sports such as karate and judo. Such sports would empower women and help them defend themselves.
At present they have become hostages of their attackers in the absence of laws that protect women’s rights and safeguard them from the hegemony of their male guardians. This is significant when some religious clerics among us support male hegemony and torture.
A member of the Council of Senior Islamic Scholars in the Kingdom recently gave a reply when asked whether women are allowed to defend themselves if she is beaten or tortured by her husband, saying she is not allowed to do so because it would be considered as a bad manner.
I wonder if defending self is a bad behavior then is it good to die after being attacked by a brutal person? I would like to ask this cleric whether he would allow his daughter to be tortured by her husband and lead a subservient life under his mercy.
Such biased and unbalanced fatwas or religious rulings are unacceptable in the changing scenario of the society. We know that the government is trying its best to improve the cultural standard of our society, establishing equality and justice on all citizens including women.
The second important development is the formation of a council for family affairs. We look forward that the council would have its positive impact on security, economic, social and cultural levels and improving family relations. At present our families face various problems such as divorce, marriage of minors and adhl cases (male guardians preventing women from getting married).
We hope the council would work to change the stereotyped image of Saudi women in the society and consider them as a complete human being with rights and responsibilities. Our women should not be treated as minors. We hope that a woman would be appointed to lead the council as we have a large number of highly capable and qualified women leaders to take up such big responsibilities. I believe that a nation would not fail if a woman takes care of their affairs.
Source: saudigazette.com.sa/opinion/local-viewpoint/two-decisions-address-family-violence/
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Is Trump Really Wrong About Obama And ISIS?
By Mshari Al Thaydi
17 August 2016
Whatever you think of controversial US presidential candidate Donald Trump, one of his traits is breaking political stereotypes, perhaps to the extent of insanity for some. A few days ago, he said his Democratic rival Hillary Clinton and President Barack Obama founded the Islamic State of Iraq and Syria (ISIS).
The statement came as a shock, as it goes beyond fierce criticisms by Republicans such as senators John McCain and Lindsey Graham that Obama’s weak policies created the environment that gave birth to ISIS. Trump clarified on Twitter: “Ratings challenged @CNN reports so seriously that I call President Obama (and Clinton) ‘the founder’ of ISIS... THEY DON’T GET SARCASM?”
Grain of truth
However, sarcasm aside, Trump was not far from the truth. Obama’s weak, confused, hesitant and malicious policies on Iraq and Syria did contribute to the birth of ISIS. However, its emergence in Iraq and then Syria is not due to Obama’s withdrawal of troops from Iraq in 2011, as the decision to do so was made toward the end of George W. Bush’s presidency.
Policies such as prohibiting the proper arming of the Syrian resistance, and pursuing any country that wants to do so - in addition to the lenient reactions to the crimes of the Syrian regime and Iranian militias - created an atmosphere of anger and desperation. Al-Nusra Front was the first to take advantage of this atmosphere, followed by ISIS.
Trump was not from the truth. Obama’s weak, confused, hesitant and malicious policies on Iraq and Syria did contribute to the birth of ISIS
If Obama had been decisive about his famous red line regarding the regime’s use of chemical weapons, and if he had supported the resistance from the start, Syrian nationalists would not have been weakened in the face of extremists. This does not exonerate Muslims from their own cultural problems. Many Muslims have discussed this and will continue to do so.
Hezbollah leader Hassan Nasrallah’s wild imagination took Trump’s accusation seriously. Nasrallah accused the United States of founding ISIS, not limiting the accusation to Obama. Nasrallah thinks the aim is to harm the ‘axis of resistance,’ primarily Hezbollah. So for him, Obama - the nicest U.S. president to Iran and to the ‘axis of resistance’ - founded ISIS and Al-Qaeda to harm the sacred axis led by Tehran, with which Obama has strived to reconcile.
Source: english.alarabiya.net/en/views/2016/08/17/Is-Trump-really-wrong-about-Obama-and-ISIS-.html
URL: https://newageislam.com/middle-east-press/egypt’s-dar-al-kiswah-—/d/108279