Dienstag, 13. April 2010

Daowd's testimony

In this post I want to copy the address that our Masarak informant, Daowd Salih, delivered to the Congressional Human Rights Caucus in May 8, 2007. In that address, he presented the case in favor of his community, the Masalit, on behalf of his organization DAMANGA: COALITION FOR FREEDOM AND DEMOCRACY IN DARFUR.

I don't agree with all the points he made (although I do agree with most of them), but I think it's a great document, and I want to have it here:


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THE ADDRESS

Ladies and Gentlemen of the Congressional Human Rights Caucus: as you know, the people of Darfur are suffering from tremendous loss: their homes, their villages, the lives of too many loved ones. And yet I believe there is hope for the future, and it lies in giving them a chance to be educated.

My name is Daowd Salih, and I am from Darfur. My father worked and sacrificed so that I could get an education, first in southern Sudan, and then to the north when civil war forced us to flee. I had to escape Sudan due to my advocacy work on behalf of my tribe, the Massaleit, and other Darfurian ethnic groups. In 1999, while in Egypt, I co-authored an open letter to the international community entitled "The Hidden Slaughter and Ethnic Cleansing in Western Sudan"; this was one of the first efforts to focus global attention on the crisis in Darfur.

In the early 1980's and again starting in 1994 to the present, Darfurians have been targeted and killed by the Sudanese government. While you hear mostly about the genocide of the last 4 years, my people have suffered for decades.

I am one of the lucky few; I managed to come to this country as a United Nations refugee in exile from Darfur. Since 2000, I have been speaking to groups large and small, from classrooms to the United Nations, about the slaughter of my people and the need to end it. This past April 10, I spoke at the United States Holocaust Memorial Museum's press conference on "Google Earth", which showed aerial views of the destruction of my village. My hope is that this will inspire policy makers to take further action. I applaud the efforts of this caucus to end the genocide in Darfur.

But ladies and gentlemen, we must also look ahead to the rebuilding of Darfur. Out of chaos and destruction, we will need to recreate communities where peace and justice will flourish. It is to this end that I seek your help.

My vision begins with the training of teachers. I seek scholarship funds to send students out of Darfur and Chad to learn the essential skills of reading, writing, mathematics, science - and to learn how to teach what they have learned. These teachers will then return to the refugee camps of Chad, where they will help a new generation learn and build leadership within their communities.

I would like to see the first priority given to reading and writing, and the preservation of native languages. Many major tribes dwell together in the camps, including Zawara, Daju, Massaleit, Fur, Tama, Borgo tribes, as well as many others. By learning each others' languages, we can build understanding and inclusiveness. By writing these languages, we can ensure that they will be preserved. And we can preserve the heritage that each tribe brings, history and culture that have been decimated by death and displacement. English would also be taught as a common language, thus helping to expand educational opportunities and cultural exchange.

This beginning step would enable Darfur survivors to tell their stories, and to start to heal. Ideally these stories would be recorded as an Oral History project; also the languages, culture, and history of Darfur should be recorded and documented. America is a country of people bringing their stories, seeking a better life. As education has been a key to success in this country, so can it be for the people of Darfur.

Teaching in the refugee camps is just a first step. With the basic skills mastered, Darfurian youth can then go to universities in the West to learn to be engineers, economists, lawyers, doctors, professions needed to rebuild our country. They can learn principles of land reclamation and irrigation, so that the land can once again be habitable. As education spreads, schools can move beyond the refugee camps and into Darfur itself. Eventually a university can be created to teach our youth at home; we look to draw on the knowledge and experience of existing institutions to help us achieve this goal.

This effort has important implications for the West. The model I propose will counter the radical madrassas (known as khallawa) of the National Islamic Front. Our people need to know more than the Koran to be able to communicate with the rest of the world. We need to learn diplomatic tools to counter the Sudanese government's efforts to spread Arab rule in Africa, and to strengthen our African voices in governing our land.

I am committed to make this dream a reality through Damanga: Coalition for Freedom and Democracy. The mission of Damanga is to promote the human rights of the people of Darfur and to ensure the preservation of their ethnic communities. Damanga seeks guarantees of equality, freedom and democracy for all people in Sudan and elsewhere throughout the world. As President of this organization, I will work in partnership with my co-presenter today, Abdelgabr Adam of the Darfur Human Rights Organization of the USA. From you we seek support, guidance, and funds for this essential effort.

Let me review the goals of educating our people, so that you can feel the enormity of its impact. Through education, we aim to:

• Create hope
• Unite our people through educational opportunity
• Build for our future
• Help tribes communicate with each other
• Preserve languages and culture
• Promote English as a common language
• Help people tell their stories
• Enable participation in the government

As members of this caucus, you well understand that protecting human rights goes beyond ending atrocities, and must include restoring dignity and a stable, meaningful life. The great scholar Moses Maimonides noted that the highest form of charity is to help people to help themselves. Please help us to ask the world to open its educational doors, so that we can do just that.

Thank you for your time and commitment to human rights.

Daowd Salih
Co-Founder and Board President of Damanga
Co-Founder of Save Darfur Coalition
Political Advisor for Darfur People Alliance of USA

Montag, 12. April 2010

masarak summer

This summer, with some people in my department at NYU, we'll be doing field work on Masalit, an African language spoken primarily in the Darfur region of Sudan and in Eastern Chad. The war in Darfur (which has been described as a genocide of black African populations under the pro-Arab government of Sudan) caused many Masalit speakers of the Darfur region to flee to Chad. Many Masalit speakers live in refugee camps, while others live in the Diaspora in several countries, including the United States. Due to the conflict, the subsequent forced migration, and the incursion of the Arabic language in the region, Masalit is a severely endangered language. The number of speakers has decreased dramatically over the past decade. If nothing is done, the revitalization prospects are grim and the language may disappear within one generation or two. Our project intends to reverse that trend by taking some actions: (i) Creating a written and (annotated) sound lexicon of the Masalit language. This will be a first step towards creating a paper and electronic dictionary of the language. (ii) Audio and video recording of folktales, narratives, and cultural aspects of the Masalit. These data will be transcribed, glossed, and translated into English. (iii)  Providing an orthographic system for the language. Currently, there is no orthography. This limits the possibility of creating materials to teach Masalit to children and to promote the language. (iv) Writing a grammar of the Masalit language.

All of these goals will serve to empower the Masalit community. The first three are of direct and immediate use to the community, which may use the project materials for practical purposes, including the teaching of the language to future generations. Moreover, the intent is to use the resulting materials to create paper and electronic dictionaries as well as linguistic games for the Masalit children, thus crucially helping this underdocumented language’s preservation and revitalization. The fourth goal is also intended to serve the linguistic community. All of the electronic files, glossed transcriptions and translations produced by our research will be made available to general and specialized audiences for further research through a permanent NYU-hosted website. As a follow-on to this project, some of us will run a workshop on various aspects of our work at the African Linguistics School (ALS), held biennially by the NYU Office of Special Programs in Africa, and at the Annual Conference of African Linguistics (ACAL). These venues will serve as a platform to communicate the results of our project to the wider African and linguistics communities.

This is probably the best thing I have done in my life at a professional level and I feel very happy to be part of it. 

Samstag, 3. April 2010

LA CONTRA de LA VANGUARDIA: Entrevista a Pius Alibek, sabio mesopotámico

Interview by Victor-M. Amela
April 1st, 2010


Tengo 54 años. Nací en Ankawa (norte de Iraq) y vivo en Barcelona desde 1981. Soy lingüista, investigador de manuscritos de culturas mediterráneas y cocinero. Estoy casado y tengo dos hijas, Ayamaría (5) y Lara (1). Soy de izquierdas. Sin creencias religiosas

Le miro y me recuerda algo...

 Es por mi perfil, ¿ve?: está viendo los perfiles de los rostros de los relieves mesopotámicos. Soy asirio-caldeo, desciendo de los primeros pobladores de Mesopotamia.
 
Y en Mesopotamia empezó todo... 

¡Es la cuna de la cultura humana! El lugar donde vivieron mis antepasados... Y el lugar donde yo me crié.
 
Un lugar convulso, hoy.
Ha sido como si los hijos regresaran a matar a los padres... Las tablillas con escritura cuneiforme, la primera escritura de la historia, estaban custodiadas en el Museo de Bagdad: hoy puedes comprarlas en Arizona... 
¿Cómo fue su infancia en su pueblo, en el norte de Iraq?
 
La de un niño feliz y despreocupado. La que ningún niño puede tener hoy en Iraq. 
¿Cómo era aquel Iraq de hace 35 años?
 
Un país como tantos otros. Un país con una dictadura, como tantos otros. Un país donde se podía vivir, como tantos otros. 
¿Y cómo es el Iraq de hoy?
 
Una deformación, una gran mentira, una colosal vergüenza para la humanidad. 
¿Prefería la dictadura?
 
¿Es hoy Iraq un país libre? Hazte esta pregunta: 

¿cómo es que Iraq, que era una dictadura laica, es hoy una república islámica? ¡Una república islámica más! Y chií, como Irán, y proiraní. ¿Cómo es posible?
 
Ayúdeme a responder. 

¿Cómo es que los libertadores de Iraq son aliados de Arabia Saudí, Emiratos, Kuwait..., lugares aberrantes sin derechos humanos?
 
Es otra pregunta. 

¿Cómo es que los libertadores aceptan que se imponga la charia en Iraq, la ley islámica, que degrada a la mujer y condena a la gente a la ignorancia y la estupidez?
 
¿No había charia en Iraq en época de Sadam? 

¡No! Mezclar política y religión suponía sentencia de muerte.
 
¿Practicaba su familia alguna religión? 

Mi padre era muy católico. Somos los asiriocaldeos, nos convertimos al cristianismo hace 2.000 años... Yo fui monaguillo, me encantaba. Era muy creyente.
 
¿Ya no? 

Yo estuve en el seminario a los once años, ¡quería ser sacerdote... Soy muy crítico con los islamistas porque antes lo he sido con los míos: la hipocresía eclesiástica me hizo perder gradualmente la religiosidad.
 
¿A qué se refiere? 

El mensaje de Jesús se reduce a algo muy sencillo y bonito: amor. ¡Quienes deben extender consigna tan elemental se alejan de ella...! Me resultó imperdonable.
 
Y dejó el seminario. 

Sí. Allí estaban algunas de las iglesias cristianas más antiguas del mundo… Tras la liberación,la comunidad cristiana iraquí ha desaparecido en un 60%. ¿Por qué?
 
Sigue acumulando preguntas... 

Los poderosos de Occidente no quieren un mundo árabe sólido, laico, fuerte. Lo prefieren disgregado, tribalizado, fundamentalista, atrasado. Y se aplican en que así sea.
 
¿Con qué fin? 

Más fácil de dominar. Lo dijo Bush padre: "Les haremos volver cien años atrás". Y Madeleine Albright le corrigió: "¡Mejor a la edad de piedra!". Una política criminal.
 
¿Tiene que ver en esto que Albright sea judía superviviente del holocausto? 

No. Tiene que ver con que es sionista. Los judíos son víctimas del sionismo: el sionista se considera escogido por Dios. Cualquier barbaridad que cometa está bendecida.
 
No son los únicos que se creen depositarios de la verdad. 

Y todo son accidentes de la historia: los primeros semitas salidos de la península Arábiga (Abraham) llegaron, costeando hacia el norte, a Mesopotamia, a Ur, 2.500 años antes de Cristo. Por eso yo soy semita y mi lengua es el arameo, anterior al hebreo.
 
¿El arameo fue la lengua de Jesús, no?
 
Sí. Fue lengua franca del mundo antiguo. Yo les hablo arameo a mis hijas, y árabe con mi mujer. Es gracioso cuando mi hija integra palabras arameas en una frase en catalán o castellano: "No puedo blaar",por ejemplo (bla es tragar en arameo). 
¿Hay en español palabras arameas? 

Del arameo gat sale el gat catalán, gato castellano, cat inglés, chat francés... Lo mismo con la palabra caña.O la española aya (cuidadora) y la catalana iaia (abuela), del arameo aya,nombre de la diosa madre.
 
¿Y cómo llegan hasta aquí estas palabras? 

A través del griego, del árabe, del catalán...
 
¿Del catalán? 

Por los comerciantes catalanoaragoneses, y porque los primeros monjes cristianos europeos en Tierra Santa fueron benedictinos, como los de Montserrat. Benedictinos llegados de Tierra Santa a Montserrat trajeron la palabra abad,del arameo abba (padre). Entre otras.
 
Alguna otra. 

Árabees un palabra arameo-acadia que significa "el que llega de occidente", pues por ahí les vimos llegar los mesopotámicos.
 
¿Ha vuelto usted a Iraq? 

No. Con Sadam me hubiesen ejecutado, por no haber prestado mi servicio militar... Salí para estudiar y ya no volví. ¡Y ahora me niego a ir!
 
¿Se siente apátrida? 

Me siento nómada. Si no arrancas tus raíces, serás siempre una lechuga.