Tag Archives: Saudi Arabia

Подкрепете Ашраф Фаяд – осъден на смърт защото пише поезия!

Ашраф Фаяд е палестински поет който е бил осъден на смърт от Кралство Саудитска Арабия.

Престъплението за което той е осъден на смърт: той пише поезия!

На 14 януари ще се проведе в света прочит на поезията му в много страни да подкрепят Ашраф Фаяд и свободата на словото.  

На 14 януари ще стартира Sofia MENAR фестивал – и ще има четене!  Радвам се много! Благодаря на Мая Ценова и организаторите на Sofia MENAR фестивал – успех!

Призовавам моите български приятели и всички хора за които свободата на словото е нещо важно, за да подкрепят Ашраф Фаяд. Елате!

Повече информация тук и тук:

A List: Global Readings for Poet Ashraf Fayadh, Sentenced to Death in Saudi Arabia




© Thomas Hübner and mytwostotinki.com, 2014-6. Unauthorized use and/or duplication of this material without expressed and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Thomas Hübner and mytwostotinki.com with appropriate and specific direction to the original content.


The fictitious village of al-Tiba is located somewhere near the desert, probably in Saudi Arabia, although it might be almost anywhere in the Arabian peninsula.

Life in this region depends on the availability of water. And since several years, the usual rainfalls become less and less and this is a real threat for the survival of the village and the people. The drought is not a temporary problem but a permanent danger and has become the trigger for changes, changes that are described in Abd al-Rahman Munif’s novel Endings:

“Drought. Drought again! When drought seasons come, things begin to change. Life and objects change. Humans change too, and no more so than in their moods.”

The novel consists of three parts. The first part gives a general description of the village life, the second part introduces the main character, Assaf the hunter and the other characters, such as the Mukhtar (head of the village) and Abu Zaki, the carpenter. But also animals play a great role in this novel. There is Assaf’s hunting dog, and there are the animals that are hunted by Assaf and the other villagers and occasional guests from the city.

Assaf is a loner, a person that is considered as odd by the villagers and that is the subject of ridicule and jokes. But on the other hand everybody in the village appreciates his skills as a hunter. Assaf tries – without big success – to explain to the other villagers and the people that come sometimes from the city to kill wild animals that it is important to hunt only when there is a need. Assaf understands the concept of sustainability, contrary to the the other villagers and the city folk.

During the drought period, game becomes practically the only food source. Now the villagers get closer to Assaf and want to embark on a big game hunt together with some visitors from town. A terrible sandstorm leads to a catastrophe: Assaf (together with his dog) gets killed. The depressed villagers take his body home and – this is the third part of the book – during a vigil for Assaf they tell each other stories (which are based on classical Arabic stories), that reflect the life of animals and more rarely men in the village.

After Assaf’s funeral, a group of the men, headed by the Mukhtar, drives to the city to lobby for the construction of the dam that was promised to them a long time ago. Without the implementation of this project, al-Tiba seems to be doomed.

The book is for various reasons remarkable. Endings is told by an omniscient narrator in a quite impersonal style. Very few of the characters have really individual traits. The village and the desert seem to be the true main characters of the novel, and the animals have at least the same importance for the story as the people.

Munif describes the deep difference between the city and village culture, and although he seems to sympathize with the villagers, he obviously doesn’t put much hope in them. This becomes clear when he describes how they look at the living Assaf, whom they consider as at least odd, or even half crazy. And that not only because of Assaf’s obvious preference for a solitary life in the desert and on the hunting grounds, but also because they fail to see Assaf’s point about the use of the resources the village has. Over-usage can and will destroy the village in the end, unless the villagers change their minds.

For a moment, under the deep impression of Assaf’s tragic death and the night they spent to honor him, the villagers wake up from their usual lethargy. Whether they will be successful with their intervention in the city in order to lobby for the construction of the dam, Munif doesn’t tell us. But his own experience as an economist in Saudi Arabia, and later in other Arabic countries, made him very pessimistic.

Abd al-Rahman Munif was born 1933 in Amman, Jordan, where he also grew up. Later he studied law in Baghdad, and oil economics in Belgrade. He held high positions in the oil industry in Saudi Arabia and Iraq, published several books on the nationalization of the Arab oil industry and was chief editor and publisher of the influential journal al-Naft wa-l-Tanmiyah (Oil and Development). But his open criticism of Saudi Arabia resulted in his being stripped of Saudi citizenship and also his return to Iraq was blocked for the same reason, his criticism of those in power.

After that Munif embarked on a career as full time writer, mainly living in Paris. He published fifteen novels, among them the series Cities of Salt, a monumental quintet that can be seen as the arguably most remarkable work of modern Arabic fiction. In 2003, one year before he died, Munif published a book Notes on History and Resistance, in which he recalled the Iraqi uprising against Britain in 1920 and that ended with the infamies of the recently returned collaborators of the world’s only superpower – in Munif’s words

‘the most ignominious and shameless opposition of the world, a collection of kiosks selling lies and illusions’.

Since that time, things have gone even worse. Munif’s books haven’t lost their urgency and literary power and strength.




Abd al-Rahman Munif: Endings, transl. Roger Allen, Interlink Books, Northampton 2007


© Thomas Hübner and mytwostotinki.com, 2014. Unauthorized use and/or duplication of this material without expressed and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Thomas Hübner and mytwostotinki.com with appropriate and specific direction to the original content.

Bektashism in Albania


The Bektashi Order is a heterodox Sufi dervish order that is nominally a part of Shia Islam but that has incorporated elements that are close to Christianity and other religions. The order was founded probably in the 13th century in Anatolia. Contrary to the information you find in some publications (including Wikipedia!), Hadji Bektash, a Persian wali living at that time, was not the actual founder of the order but a kind of patron saint that was chosen much later by the sect as a spiritual inspiration.

In the Ottoman Empire, Bektashis have had for a long time a very influential position. Possibly due to their seemingly less “strict” interpretation of Islam, they seem to have attracted quite a lot of converts from the ranks of the Janissaries, the elite soldiers of the Sultan that were recruited among young Christian boys in the Balkans (also known as devshirme).

In the 19th century, following the purge of the Janissaries, the Bektashi order lost a lot of its influence and after Atatürk declared the Turkish Republic, he banned all dervish orders and the Bektashis transferred their headquarter to Tirana, Albania. This transfer was also due to the fact that many leading figures of the Albanian independence movement, including the Frasheri brothers, came from the ranks of the dervish order.

Bektashis are famous for their religious tolerance and hospitality. They don’t keep Ramadan (instead they fast during Nowruz), they don’t reject alcohol and the women are not veiled. They have a kind of confession of the sins that seems close to the Catholic faith. It is because of these syncretistic habits together with their very unique history that make the Bektashi a frequent object of scientific research.

During Enver Hoxha’s dictatorship, Bektashis suffered just like the Christian and Sunni Muslim believers from the paranoid politics of the “First Atheist State in the World”. People who prayed could end up in front of a firing squad or in Burrel, a concentration camp, in which most prisoners didn’t survive for long.

After the fall of the Communist regime, the Bektashi, like the other religious communities enjoy again full freedom of religion, but the times have changed. Bektashism is facing the big problem of all religious groups and especially of heterodox sects: should they stick to their traditionally very little institutionalized organization or should they – in order to survive as a group – develop into a new orthodoxy.

The last aspect is the main topic of an interesting study by the Albanian scholar Albert Doja, “Bektashism in Albania – Political History of a Religious Movement”. Doja, who is a renowned Professor of Sociology and Anthropology, is coming in his very instructive work to the conclusion that when members of a previously persecuted religious minority is acquiring a degree of religious and political respectability within society at large, the doctrines of heterodoxy and liberation theology that were in the case of the Bektashis such a strong undercurrent in the time of the Frasheri brothers, fade in the background.

“In the end, the heirs of the heterodox promoters of spiritual reform and social movement turn into followers and faithful defenders of a legitimate authority. They become the spokespeople for an institutionalized orthodoxy whose support is sought by the political regime.” –

Just like Saudi Arabia was instrumental after 1990 to try to bring the “folk” Sunni Islam in Albania in line with the much stricter Wahabi ideology by providing money and “training”, Iran (via the Saadi Shirazi Foundation – officially an organization that is promoting Persian language and culture, unofficially believed to be a branch of the Iranian Secret Services) is trying to get a hold on Bektashism in Albania, a development that is seen with great skepticism in the Bektashi communities outside Albania (and also by a big group inside Albania).

The future will show which faction will prevail: the orthodox or the tolerant Sufi faction of traditional Bektashism. Doja’s study is the first to ask this question so clearly and is therefore very valuable.

Albert Doja: Bektashism in Albania – Political History of a Religious Movement, Albanian Institute for International Studies, Tirana 2008


© Thomas Hübner and mytwostotinki.com, 2014. Unauthorized use and/or duplication of this material without expressed and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Thomas Hübner and mytwostotinki.com with appropriate and specific direction to the original content.