Photo Essays
Syria: Learning to cope
Syria is suffering the effects of the civil war. Forty percent of the nation's infrastructure has been destroyed. Four million people have been bombed out of their homes. Everyday life is becoming increasingly difficult in the worst-hit regions. Impressions from Andreas Stahl
Blood trail -- Syria's civil war has been raging since March 2011. It's thought that almost 70,000 people have so far been killed in the armed conflict. The city of Aleppo has been especially hard hit in the clashes between rebels and government troops. Blood-splattered walls serve as a stark reminder of the previous day's fight in a school room on the outskirts of Aleppo..
Taking aim -- The Killing goes on: Mohammed, 27, takes aim at regime forces. Only a day before, he was shot in the foot by a sniper, but that hasn't stopped him from taking up the same position from which he was hit..
Secret operations -- Doctors operate on an injured rebel fighter in an improvised hospital. At present, medics here carry out 18 such operations on average every day. Their own lives are at risk should they be discovered by hostile groups..
A dog's life -- A People's Defence Units (YPG) soldier during a ceasefire between the Islamic group Jabat al Nusra and the Kurdish YPG army. The Kurds are also caught up in the civil war in Syria. They claim that they do not take any side in the war and are fighting for a future Syria with equal rights for the Kurdish population, both against the Syrian Army and the Free Syrian Army..
Destruction -- Almost three million houses have been destroyed in the Syrian civil war, and an increasing number of people are being made homeless. A four-year-old girl's doll found in her destroyed room after a regime air strike that hit her house a few weeks ago..
Putting on a brave face -- 700,000 Syrians have now left their homeland and fled to neighbouring states. Refugees no longer accepted by Turkey find themselves stranded here at the Atmeh camp. Nestled in olive groves stretching to the Turkish border, this camp is home to 15,000 displaced Syrians. Over 5,000 of these are children who are putting a brave face on a desperate situation..
A helping hand -- Safa often stays at the camp all day – people want to confide in her and share their traumatic experiences. Safa, who works as an art therapist, provides colors and paper which she purchases with her own savings each time she visits the children in the camp in Atmeh. Drawing sessions can sometimes go on all day as a never-ending queue waits for some creative release..
Children as victims of war -- Nine-year-old Abdullah and his family have been living at the camp for a while now. He originates from the city of Hama – but his house was bombed by troops loyal to the regime. Many of the children here are showing signs of trauma such as panic attacks and insomnia..
Therapy -- But when the children draw or paint, the images they create are not all negative. Some of them also remember a time before the war broke out, when Syria was at peace. Young girls draw images of their destroyed homes, while others depict beautiful scenes from their lives before the revolution..
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50 Years of Women's Right to Vote in Iran
50 years ago, in 1963, Iranian women secured the right to vote. Fahimeh Farsaei looks back at five decades of progress and setbacks for the women's movement there.
Iran's White Revolution -- In 1963 - 50 years ago - women in Iran got the right to vote. Shah Mohammad Reza Pahlavi allowed women to vote as one part of a broader reform program to modernize the country. Women's voting rights in particular were granted in late January by way of a national referendum. Initially, the majority of Iranians stood behind the reform agenda known as the White Revolution. .
Resistance from religious leaders -- Mid-1963 brought heavy opposition to implementing the reform, and Iran's spiritual elites were bitterly against the White Revolution. It was this context that propelled the rise of Ayatollah Khomeini, who would go on to lead his own revolution. After anti-government protests were violently quashed, the outspoken critic Khomeini was banished to years of exile. .
Decades of reform -- During the nearly four decades of Shah Pahlavi's rule from 1941 to 1979, Iranian women fought for and secured many rights, including the right to custody of their children and an increase to the minimum age at which girls could be married, to 18 years old. They also gained the right to divorce and to have abortions, while limitations were placed on men's right to polygamy. .
Women taking charge -- Female Iranians were also represented in politics, including in a few very prominent positions. Farokhroo Parsa (pictured) and Mahnaz Afkhami were two ministers loyal to the regime who advocated for women's issues. On May 8, 1980, shortly after the revolution led by Ayatollah Khomeini, Parsa was executed. Afkhami still lives in exile today in the United States. .
Internationally recognized -- Female artists like the author Simin Daneshvar (1921-2012) achieved fame around the world. Her works repeatedly climbed bestseller lists. Forough Farrokhzad (1934-1967, pictured) became one of the most significant representatives of 20th century Iranian modernism in poetry and film. .
Consequences of the Islamic Revolution -- The shah was overthrown in February 1979 - an event in which women played a decisive role. Soon thereafter, Iran's progressive laws on women were scrapped. Divorce and custody rights were curtailed. Girls could once more be married off at the age of nine, and polygamy was allowed without restrictions. .
Pressing on -- Despite facing legal inequality, many Iranian women have sought to exercise freedoms, including on the job. Some have managed careers in traditionally male-dominated occupations. These days, women can be seen driving taxis or long-distance trucks. They become teachers, doctors, police officers, members of parliament and presidential advisers. .
Support for Mohammad Khatami -- Iran's women and young people were decisive in the 1997 and 2001 presidential elections that brought the reformer Mohammad Khatami to power. After his first victory, he relaxed the strict laws governing women's right to establish organizations and clubs for other women. .
Women's rights icon -- The name Shirin Ebadi is inseparable from Iran's movement to liberate women. She won the Nobel Peace Prize in 2003 for her political engagement. Ebadi has lived since the end of 2009 in exile in England. The lawyer and activist is an icon to many in her home country - and well beyond Iran. .
Comrades in the Green Movement -- 2006 brought an initiative promoting the legal equality of Iranian women in which 1 million supporters' signatures were sought. Later and in connection with the 2009 presidential election, the activists behind the campaign joined forces with male supporters to form what they called the Green Movement. .
'Where is my vote?' -- The Green Movement supported the reform-minded Mir-Hossein Mousavi in his election bid against incumbent President Mahmoud Ahmadinejad. However, the latter was re-elected in a hotly disputed poll that unleashed weeks of protests by disappointed men and women. Demonstrators filled Tehran's streets carrying signs with slogans like, "Where is my vote?" .
Violence escalates -- Many people died during conflicts between the demonstrators and security forces. Student Neda Agha Soltan became an international face of the atrocities committed. When she was shot on June 20, 2009, a cell phone's camera captured her death. The video appeared shortly afterward on the Internet, drawing global attention to the young woman's death. She remains an icon of the resistance movement. .
Bitter years for female activists -- After the election in 2009, the situation for Iranian women became more difficult. Many activists had to leave the country, and many others are still in prison, including lawyer Nasrin Sotoudeh. In 2012, she and filmmaker Jafar Panahi were honored in absentia by the European Parliament with its Sakharov Prize. .
Change ahead? -- Iran's next presidential election is scheduled for June 2013. Women's rights advocates throughout the country have signaled that they're optimistic about the outcome. They want to use the vote as an opportunity to put forth concrete demands relating to their rights. .
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Egypt: Graffitis of the Revolution
The January Revolution and the toppling of the Mubarak regime have left conspicuous marks on numerous facades in the cities and towns of Egypt. The provocative messages of graffiti artists and activists are almost exclusively political in nature and focus on issues such as repression, violence and arbitrary police conduct.
''The Troika'' – Reinstating the powers of old -- Three faces symbolizing the reinstatement of former powers in Egypt: President Morsi behind images of Mubarak and Tantawi (photo: Reuters).
The Revolution will never die -- "The Revolution is an idea that cannot die" – a phrase daubed on a wall in downtown Cairo. To this day, the words strike a chord with many young people who believe their political ideals .
The Women's Intifada -- New self-esteem and fighting spirit: This graffito on a wall in central Cairo bears the phrase "Uprising of women in the Arab world" (photo: Nael Eltoukhy).
Dead ''Heroes of the Revolution'' -- Revolution and martyr cult: Alaa Abd al-Hadi was killed on 16 December 2011 in a street battle in front of the cabinet building. His family is still waiting for the case to be investigated.
The Spectre of the Muslim Brotherhood -- The spectre of the Muslim Brotherhood: The opposition alliance of leftwing, liberal and nationalist forces accuses President Mohammed Morsi of usurping state power and establishing a new dictatorship in a religious guise (photo: Reuters/Amr Abdallah Dalsh).
Strategies against sexual harassment -- No to sexism, patriarchy and violence against women – graffiti in Cairo (photo: Nael Eltoukhy/DW).
Freedom for political prisoners -- "Liberation of prisoners or chaos!" – A slogan used by Tahrir revolutionaries to draw attention to the plight of political prisoners in Egypt. Some 5,000 activists were detained for taking part in the uprising against Mubarak. Although President Morsi issued a general amnesty in the year 2012, there are still many dissidents in jail. (photo: Fabian Schmidmeier).
Diabolical police officers and the ''Blue Bra Girl'' -- "We will not forget!" – Graffito protesting at violence against women and police brutality. This particular attack – by security personnel on the "woman with the blue bra" - is etched in the memory of many Egyptians: On 17 December 2011 in Cairo, a veiled woman was stripped down to her bra and beaten (photo: Nael Eltoukhy/DW).
Bread, Freedom and Justice -- "Bread, Freedom and Justice": This was a key slogan and demand of the pro-democracy movement at the very outset of the uprising against the Mubarak dictatorship (photo: Fabian Schmidmeier).
''Icons of the resistance'' -- Khalid Muhammad Said was a young Egyptian blogger murdered for political reasons by Egyptian police from Alexandria in the year 2010. Many walls now bear his portrait. The young opposition activist continues to serve as an icon for the liberal revolutionary youth and the blogger community (photo: Fabian Schmidmeier).
An Eye for an Eye -- Ahmed Harara is a doctor who took part in a demonstration against Mubarak on 28 January 2011. Security forces shot him in the right eye, and he lost his sight in that eye. When he was recognized by police at another rally on 9 November 2011, they deliberately shot him in his left eye (photo: Fabian Schmidmeier).
Raising voices against the Pharaoh -- Slogans against dictators: During the popular uprising against Mubarak, "ultras" from the soccer club Al-Ahly stood shoulder to shoulder with Mubarak's opponents, literally shielding the demonstrators from security forces with stones and barricades (photo: DW).
Violence against the ''Ultras'' -- The ultras of Cairo soccer club Al-Ahly (UA-07) were not afraid to confront Mubarak's henchmen on Tahrir Square back in 2011. The regime later took revenge, on 1 February 2012. Fans of the club Al-Masry – both sporting and ideological rivals of Al-Ahly - stormed the stands at Port Said stadium leaving 74 people dead, most of them Al-Ahly fans. The police appeared to do nothing to intervene. This wall bears the names of the dead, and a quote from the Koran: "And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision." (Al-Imran 3:169) (photo: Fabian Schmidmeier).
Egypt's President behind bars -- Many liberal and secular members of the opposition and critics of the Muslim Brotherhood fear that following the constitutional referendum, democratic latitude could be reduced, basic rights curtailed and that President Morsi will establish a new fundamentalist Islamic theocracy (photo: Reuters).
Unbroken resistance -- "Qawim!", "Resist!" – Despite the security forces' brutal crackdown on demonstrators during the uprising against Mubarak, Egyptians have not been deterred from taking to the streets and resisting the regime (photo: Fabian Schmidmeier).
Freedom for Syko! -- "Freedom for Syko" says this graffito on a wall in downtown Cairo. The young street artist and activist was arrested and detained several months ago (photo: Fabian Schmidmeier).
Marionettes of the military -- The army pulls the political strings behind the scenes: mural on Cairo's central Tahrir Square (photo: Reuters/Amr Abdallah Dalsh).
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Libya's Rich Legacy
A year after Libya's revolution and the death of leader Moammar Gadhafi the country is still struggling in its transition to a democratic and just society. Remembering cultural traditions may help the process. Impressions by Gaia Anderson and Sabine Hartert
Tree of life -- Olive trees have been cultivated in North Africa for thousands of years. The oil produced from its pressed fruits is still the main ingredient for Libyan dishes. Traditionally, olive oil was also used for its healing and restorative properties and to keep oil lamps alight..
Colonial column -- Between 1912 and 1913, Italy increased its control over Libya by defeating the crumbling Ottoman Empire and annexed the region. By 1914, Italy had completed the occupation and renamed the country Italian North Africa. There are still many remnants of Italian colonization throughout Tripolitania, Cyrenaica and Fezzan, the three regions of today's Libya..
Rise of a capital -- In mid-November, Libya's first elected government was sworn in amid protests in Tripoli and ongoing instability around the country. But there are clear signs of growth and will to restore the economy a little over a year after the death of Moammar Gadhafi. Turkish and Italian companies have been among the first foreign investors to return to do business with the Libyans..
All at sea -- Misrata is the third-largest city in Libya and the business hub of the country. The city lies east of Tripoli along the 2000 km-long coastline of Libya. But the sea, aside from Qasr Ahmed's main port activity, has hardly ever been the focus of interest for the Misratis. The long, sandy beaches are littered with abandoned tourist resort-type barracks and decaying boat yards..
Water of life -- Libya still has several nomadic groups that have settled around the main oasis cities in the Fezzan region, like Ghat, Koufra and Ghadames. These are the few areas in the desert where agriculture can thrive. In Ghadames, the date palm plantations not only provide an annual crop of precious fruits, a staple ingredient in the Libyan diet, but also create the necessary shade for cultivating gardens..
Cultural loss -- In 1986 the medina of Ghadames was added to UNESCO's list of world heritage sites. Referred to as the pearl of the desert, it used to host one of Libya's most multicultural festivals to celebrate the date harvest. Locals hope that tourists and the festival will return, but tensions have caused the Tuareg community to flee taking with them an integral part of what made Ghadames such a diverse city..
Between the desert and the deep blue sea -- Libya represents the meeting point of the Mediterranean and Sahara. The 2000 km-long coastline offers splendidly preserved ancient cities and great potential for development, but roughly 90 percent of the inland regions is desert - a concern for authorities having to deal with desertification and scarce water supplies. To this day, the percentage of protected areas in Libya is extremely low..
Moving forward, but not forgetting -- The traditional muslim festival of Eid al-Adha marked an important period of anniversaries for post-revolution Libya. On Oct. 21 the capture and death of former dictator Moammar Gadhafi was remembered in many parts of the country, followed two days later by the first celebration of Liberation day, along with February 17, the symbolic date representing the beginning of the uprising in 2011..
Sacrificial sheep -- The annual livestock market selling sheep to sacrifice during Eid al-Adha is set up on the outskirts of the main towns and cities in Libya. Men tend the markets and buy the sheep to bring home before the opening day of celebration which will see the sacrifice and the butchering of the sheep. Families come together and participate in the rituals of preparing and sharing food..
Cultural connection -- While Ghadames was unable to celebrate its date harvest festival for a second consecutive year, the city of Jadu in the Nafusa mountains decided to anticipate it's spring Amazigh Festival by a full season. The event brought together locals, indigenous berbers, the Amazigh, and thousands of people from around the country..
Window to the world -- The program of Jadu's Amazigh Festival included a guided tour of ancient fortified villages for visitors from around Libya. For many it was the first time they were able to tour Termisa's archways and walls which appear suspended over the wide plain far below..
Color code -- The festive crowd that attended Jadu's Amazigh festival included women and girls dressed in traditional costumes, as well as performers and artists from Libya, Tunisia, Algeria and Morocco. Jadu is considered Libya's capital of Tamazight, the language of the Amazigh, which many hope will become the county's second official language..
Back to the roots -- Despite their deep roots to home, the inhabitants of the Jebel Nafusa have had to move to Tripoli for university level education and job opportunities. The Jadu Festival offered a chance to return home and celebrate the Amazigh culture. Under Gadhafi's authoritarian rule, Amazigh culture was not mentioned in school textbooks, Tamazight was not taught and children could not be given Amazigh names..
From sea to sand -- Al-Jifara, Tripolitania's coastal plains, slope southward from the Mediterranean up to the Sahara. The plains are one of the most fertile and inhabited region of Libya. Agriculture and population decline as the plain reaches the Jebel Nafusa. Depite modest altitudes, the elevated edges of the plateau are referred to as mountains and dominate the costal plains around Tripoli..
Self-sufficiency -- Before the discovery of oilfields in the 1950's, Libya was one of the poorest countries in the world. It's economy was traditionally based on husbandry, but the oil industry soon took over manpower and fundings which led to the abandonment of land and agriculture. In recent years, development plans have given agriculture and farming a boost..
World within -- Libya is a vast but predominantly barren country. Through history, the most populated and vital areas have developed along the Mediterranean coast. In the 20th century oil production took on a predominant role. The 2011 revolution brought many of the country's idiosyncrasies to surface, but also opened windows on the potential of reviving tradition and rediscovering its other riches..
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The Uprising of Arab Women
The Arab Spring raised hopes that women in the region would get more rights. They're now standing up for themselves. With Islamist parties winning elections, some fear that women's rights will be reduced again. By Andreas Gorzewski
Women fight against sexual violence -- Women all over the Arab world regularly fight for their rights. They have entered men's domains and are redefining their roles. In Tunisia, women took to the street against sexual abuse in September 2012. The protests came after a 27-year-old woman said she had been raped by policemen. Initially, the authorities treated her as a culprit, but later all legal proceedings against her were dropped .
Saudi lawyers -- In May 2011, the first generation of female lawyers in Saudi-Arabia got ready for their career entry. Until then, the legal realm in the kingdom had been an exlusive men-only club. At the Dar-al-Hekma-college in Jiddah the future lawyers were prepared for what lay ahead of them - including everything that goes beyond applying paragraphs. .
Nobel Peace Prize winner -- This picture shows Tawakkol Karman, a journalist and human rights activist from Yemen, giving a speech in Strasbourg in October 2012. She was awarded the Nobel Peace Prize in 2011, together with two other women. Karman is a member of an Islamist movement. She also campaigns for the right of women to not wear the traditional facial veil..
Keeping watch in Iraq -- These policewomen in Iraq - the picture shows them at a ceremony in 2009 to mark International Women's Day - wear both headscarves and police caps with their uniforms. One reason for Iraq to allow women into the police force was the fact that it's not acceptable for male police officers to search women during controls. .
Proud athlete -- Wojdan Shaherkani was one of the first female athletes from Saudi Arabia to ever compete in the Olympic Games. In London, she was allowed to join the Judo competitions wearing a headscarf. She was criticized by hardline conservative groups in her home country. She didn't get past the first round in the competitions. .
Roving reporters -- This picture shows Saudi journalists watching a handball match during the Asia Games in Jiddah. While there is strict gender separation in many public areas - such as sports - Saudi Arabia has now allowed female journalists to report about sports events. .
"Covering" the news -- Fatma Nabil became the first woman in September 2012 to present the news on Egypt's state television wearing a headscarf. The country's Islamist-dominated government scrapped the ban on headscarves in public news broadcast that had been in place for several decades. .
Against virginity tests -- In December 2011, Samira Ibrahim and others celebrated a ruling by a court in Cairo which banned the practice of submitting female prisoners to so-called virginity tests. The Egyptian army used this form of humiliation to demoralize female demonstrators during the protests against the ruling Military Council at the time. .
Gender equality -- Women in Morocco regularly take to the street to demand better protection and equality. In May 2012 demonstrators were horrified by the case of a 16-year-old who was forced to marry her rapist and who subsequently committed suicide. Morocco's laws allow culprits to avoid legal prosecution by marrying their victims. .
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The Conflict in Western Sahara – The Eternal Wait
For almost 50 years, the Sahrawi people have been waiting for a referendum that would give them the opportunity to decide for themselves over their future and their homeland, the former Spanish colony of Western Sahara. When Spain pulled out of the territory in 1976, the odds for Western Saharan independence looked good, until Morocco laid claim to the land and occupied two thirds of the territory, which it still holds today.
In an attempt to escape the Moroccan army, many Sahrawi fled over the border to Algeria, where they established refugee camps outside the city of Tindouf. They have since been waiting nearly forty years to return home. Laura Overmeyer visited the camps.
No movement in the Western Sahara conflict -- Since 1975, the Sahrawis have been fighting for an independent country. The territory in question lies on the Atlantic coast of Northwest Africa and spans some 266,000 square kilometres. In 1992, the UN planned a referendum on independence, which has since been postponed time and again. The decades-long conflict between Morocco and the liberation movement Polisario Front continues unabated..
Annexation and expulsion -- Calls for the independence of the Spanish colony of Western Sahara gained support, at the very latest, since the independence of Algeria in 1956. In 1963, the situation was addressed by the Special Committee on Decolonization of the United Nations, and in 1967, Spain announced for the first time its intention to hold a referendum on independence, which, however, never took place. A summary by the International Court of Justice in 1975 granted the Sahrawi people, the indigenous population of Western Sahara, the right of self-determination and to an independent state. Yet, shortly after Spain's withdrawal, Morocco annexed a large part of the territories just south of its own borders. – View of the Laayoune refugee camp.
Africa's "last colony" -- The dream of independence has withered over the course of 15 years of bloody fighting between the Moroccan army and the Sahrawi Polisario Front. A truce was negotiated in 1991 and the UN stationed troops to monitor the situation. Talk of a referendum re-emerged and continues today, yet, in spite of preliminary negotiations, nothing has come of it. – Young Sahrawis at a military parade of the Polisario Front on the anniversary of the proclamation of the Sahrawi Arab Democratic Republic (SADR) at a military base in Tifariti.
A state for the desert people -- Ask a Sahrawi what is his greatest wish and he will answer, "an independent state for the Sahrawi people". In fact, this state was already proclaimed in 1976, as the invasion by the Moroccan army drove a large portion of the Sahrawian people into exile in Algeria. The result was 15 years of continuous resistance struggle. On 27 February, the Polisario Front, which represents the Sahrawi people both politically and militarily, proclaimed the establishment of the Sahrawi Arab Democratic Republic, SADR. – Three young Sahrawi women near the Laayoune refugee camp on the border to Morocco.
Status Quo -- SADR has meanwhile been internationally recognized by 50 states. It is a member of the African Union, prompting Morocco to leave the organization. Nonetheless, it has no seat at the United Nations. The UN has made this dependent on the results of a referendum, which has still to take place, whereby the people of Western Sahara can decide on their future and that of the territory. The MINURSO peacekeeping mission with UN troops to ensure the ceasefire will terminate on 30 April 2013. – Three woman on their way home, Laayoune.
Morocco's wall of land mines -- SADR lays claim to the total area of the former colony of Western Sahara, yet only a third of the territory – including the refugee camps located in Algeria – are under its control. The remaining two thirds, including the lucrative phosphorous reserves and the coastal waters, which are rich in fish, are controlled by Morocco. The "occupied" and the "liberated" territories, as the Sahrawis refer to them, are separated by a 2500 km long wall of land mines running from north to south through the desert. Morocco has attempted to expand the cities on its side of the wall as attractively as possible in order to attract a greater number Moroccans from the North, thereby cementing its claims to the territory. – A young woman stares into the vastness of the Western Sahara.
Nostalgia for names -- The exact number of Sahrawis living in the refugee camps located in the Algerian Western Sahara is unknown. It is estimated that some 180,000 people populate the camps. There are four large camps, each named after a city in the territory occupied by Morocco: Smara, Laayoune, Dakhla, and Ausserd. In addition, there is the smaller camp with the name 27 February (to recall the proclamation date of the Sahrawi Arab Democratic Republic) and the administrative centre in Rabouni, headquarters of the SADR government, which is formed by the Polisario Front. – Evening atmosphere in Laayoune.
Refugee status -- The Sahrawis are completely dependent on humanitarian aid. Their refugee status provides them with access to aid by the UN, the EU and a number of NGOs. Maintenance of the refugee camps is organized by the administrative centre in Rabouni and decisions are implemented by the district councils in the camps. – Three children playing in the Laayoune refugee camp.
Making life possible -- Despite the lack of financial and material recourses, all of the camps have good infrastructures. There are schools, kindergartens, and administrative buildings. Near the camps around the city of Tindouf, there is even a market selling food, clothing, and other necessities. There is almost blanket mobile phone reception and, since recently, many of the camps enjoy Internet access. In addition, the SADR government operates its own radio and television station. – Distribution of gas canisters for cooking, Laayoune .
Coping with everyday life -- As access to the Algerian electricity grid is – with rare exception – non-existent in the camps, refugees employ small solar power facilities, which are equipped with a single modulator and therefore can only provide electricity for two hours a day. Cooking is done mostly with gas. – Typical housing: three small buildings and an inner courtyard surrounded by a wall, Laayoune.
An agonizing choice -- The biggest problem in the refugee camps is the lack of work and financial opportunities. The Sahrawis have a choice: Either they remain in the camps, where there is practically no prospect of escaping poverty and the hopeless social situation, or they can begin a new life abroad, thereby forsaking their people and abandoning their common dream of a country for the Sahrawis. – A Sahrawi girl at the Laayoune refugee camp.
Week-end relationships -- Everyday life in the refugee camps rotates primarily around women and children. Due to the lack of work in the camps, most men find a position with the administration in Rabouni or with the army. They can only visit their families on days off. In addition, many men live and work abroad. – A group of Sahrawi women in Smara.
Strong women -- When the refugee camps were set up in the 1970s, the war between the Polisario Front and the Moroccan army was in full gear. Almost all Sahrawi men were involved in the conflict, thereby leaving the women to organize family life as well as life in the camps. Sahrawi women continue to maintain their emancipated position to this day. Up to 90 percent of district council membership consists of women. They also often hold the few jobs available in the camps, for instance, as school teachers. – A meeting of women in a district of the Laayoune refugee camp.
Solidarity -- As women are particularly involved with the social and political structure of the camp, children are also required to help with household chores and taking care of their siblings. Mutual support is necessary in order to cope with daily life. – Two sisters play with their cousin on a desert hill near Laayoune.
Valuable education -- Sahrawi children in the camps receive a good basic school education including high school. Teachers are mostly women, yet they are rarely paid for their efforts. The curriculum includes such subjects as standard Arabic, Spanish, and English, as well as the history of Western Sahara. – Classes at a school in Laayoune.
Uprooted -- Many Sahrawis have the feeling that they share a common destiny, a view that is internalized from early childhood in the camps. – Two boys playing in Dakhla.
Overqualified -- After completing school, many of the young people leave the camps for Algeria or Spain in order to get a better education, training, or complete a university degree. They often return home to their families, yet are overqualified and cannot find a job in the camps. – The Sahrawi flag is raised in front of the school at the start of every day and lowered after classes, Laayoune.
Cultural identity -- With the loss of their homeland, the Sahrawis have even more so tightly embraced their cultural roots. They frequently stress the uniqueness of Sahrawi culture, for example, their Sahrawi Arab dialect (Hassania), women's garments (the so-called Mhelfa), and their music, which is influenced both by African and Spanish sounds. The Sahrawis are Muslim, yet do not follow any particularly dogmatic forms of Islam. – A young woman drums and sings during a wedding in Laayoune.
Nomadic heritage -- Sahrawi hospitality is an evident remnant of their Bedouin past – neighbours, friends, family and even strangers are always welcome, despite general poverty. Every visit offers an occasion to celebrate the particularly important Sahrawi tea ceremony. Strongly sweetened green tea is served several times a day. This takes a great deal of time, as each brew is steeped three times. The Sahrawis say, "The first glass is bitter like life, the second glass is sweet like love, and the third is mild like death." – Preparing tea in a dwelling in Laayoune.
Fighting spirit -- The opaqueness of the situation, the deadlock over any negotiations, the poverty, and the high rate of unemployment have fostered a mood of hopelessness and despair among the Sahrawis. Many would be prepared to fight against Morocco for their rights, even though they know that they and their camels would not stand a chance against Moroccan tanks. – Military parade by the Polisario Front on the anniversary of the founding of the SADR at a military base in Tifariti.
Hope? -- It is remarkable how confident the people in the camps appear at first glance. Yet, if you scratch the surface, one quickly sees a lack of hope, feelings of resignation, and even rage. The conflict in Western Sahara appears to have been forgotten in the West. The Sahrawis, by contrast, face it daily and the thought of their people's fate is a constant companion. Young people suffer the most. They are torn between their desire for a "lost homeland", which they have never seen, their responsibility to their family, and a certain sense of reality, which tells them that their future cannot lie in this dry piece of desert. – Young Sahrawi girls near Laayoune.
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Muslims in Germany
A new exhibition at the Haus der Geschichte in Bonn offers a portrait of the daily lives of Muslims in Germany. By Marlis Schaum
Confronting clichés -- Islam retains a certain image in Germany. Around 90 percent of Muslim women wear a headscarf for religious reasons, a government study found in 2009, which some in Germany see as a symbol of repression. Feriel Bendjama wants to tackle such clichés. Her photo series "We, Them and I" is part of an exhibition at Bonn's Haus der Geschichte, offering a portrait of contemporary Muslim life in Germany. .
Multi-facetted -- Clichés are simple. But reality is complicated - and above all, too diverse to represent in one definitive image. The magazine Zenith and the Mercator Foundation established a photography prize aimed at representing the many facets of daily Muslim life in Germany. Karl Löffelbein's photograph of three people on their way to an engagement celebration won first prize. .
Encouraging understanding -- Careful attention was first paid to the Islamic population in Germany after the attacks on the World Trade Center in 2001. Since then, the Muslim community has, if anything, been perceived as a threat. Because of that, many initiatives have been set up to encourage intercultural dialogue between Muslims and non-Muslims. Senad Granulo's "From another point of view" portrays his hopes for dialogue. .
Opening doors -- For the majority of non-Muslims, Islam reamins a mysterious religion. Most non-Muslims rarely enter the tea rooms of Turkish cultural associations. But photographer Kai Löffelbein stepped inside. His series "Strange Home" is an unvarnished look at the daily lives of Muslims in Germany. He wanted to portray, above all, "the feeling of estrangement and being unwelcome." .
A question of belonging -- "Islam belongs to Germany," Christian Wullf, Germany's former president, said in 2010. His successor, Joachim Gauck, believes that at least Muslims living in Germany are a part of Germany. At the same time, Muslims are regularly urged to better integrate. That includes German Christians who have converted to Islam. "Made in Germany" is the title of this photograph by Laurent Quint. .
Bridging cultures -- Around four million Muslims currently live in Germany. But they continue to stand out, like police commissioner Yildiray Kara in Gelsenkirchen (Photo: Yavuz Arslan). Kara belongs to the one percent of immigrants in the police service and was specially recruited to mediate between cultures. .
Different approach -- Just how arduous the integration process can be is documented by Agata Szymanska-Medina in her series "Searching." For one year she accompanied Ali, a Palestinian, at work and during his free time in Berlin. Ali came to Germany on an academic exchange program. Without pathos, the photographer portrays a young man's approach to a strange new culture. .
Non-reductive images -- What is typically Muslim? That's what 84 Muslims and non-Muslims attempted to answer for the nation-wide photography competition. They have captured the multiple manifestations and receptions of Muslim culture in Germany. Islamic culture is not presented as black-and-white, even when photographers such as Özge Celik employ it as a stylistic device. .
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Libya's legacy - one year after Gadhafi's death
It's been a year since Moammar Gadhafi's death - how are Libyans going about their lives and what remains of his legacy? A photo essay by Gaia Anderson
Turning the corner -- A young girl runs past a wall at the corner with Tripoli street, in Misrata, which was damaged by shelling during the Libyan uprising in 2011. Misrata offered fierce resistance to the ex-regime's army and was consequently one of the most heavily hit cities in the country during the war. Signs of pride and joy offer a stark contrast to the scarred streets of Misrata these days. .
Road to freedom -- Bullet-ridden road signs to Misrata's International airport (left) and Tripoli (right) haven't been replaced since the end of the Libyan war. Nonetheless, Misrata's airport resumed international flights in October 2011, while thousands of rebels were still engaged in the revolution's final battle to liberate Sirte. .
Call to arms -- Recent disarmament rallies in Tripoli have turned out positive numbers after protracted discussions on how to encourage civilians to hand in all sorts of weapons collected during the 2011 uprising. Flyers are still visible in many corners of the capital where the establishment of a national police force, as well as a united army, are hot issues on Libya's busy administrative agenda. .
The "free man" -- Women walk by a totem of Amazigh flags, the emblem of the Berber people, with the yaz letter from Tifinagh alphabet symbolizing the "free man." The Amazigh supported the revolution from the very beginning and claim proudly that despite Gadhafi's attempt to Arabize Libya during his four decades of ruling, they never lost their pride and identity. .
Sense of normality -- A somewhat sterile, yet majestic, modern architecture characterizes many buildings along the capital's promenade between Martyr square, once know as the Green square, and the Mediterranean sea. Symbols of grandeur offer a conflicting reading of the country's political and social instability, at the same time a sense of normality has returned a year after Gadhafi's death. .
Road to reconstruction -- Tripoli street in Misrata may arguably be considered the symbol of the bloodiest battle for resistance during the Libyan revolution. Sites of reconstruction alternate with mounds of rubble, shattered buildings and newly refurbished shops all along the main route of Libya's business hub. .
Sea of lost faces -- The Martyr's Museum in Misrata reflects the story of so many fighters and civilians who fell during the uprising, and documents the consequences of a conflict that will inevitably leave its mark on Libyan society for some time to come. The walls of the museum are covered with the portraits of thousands of fighters, civilians and the missing men and women from Misrata. .
Scenes from a square -- Scores of young men, families, couples and souvenir vendors enjoy the emblematic core of freed Tripoli, renamed Martyr square, on a warm autumn night a few days before the one-year anniversary of Libya's liberation. .
The awakening -- A year after the liberation from the tyranny of Moammar Gadhafi's rule, Tripoli awakes to bittersweet joys of recent freedom and doubts of where the country is heading. The road toward stability appears to be long and treacherous, nevertheless there is a pervasive will among many people in the capital to endure the hard times ahead for the sake of a better future. .
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Liberated Libya
Libya celebrates its first national Liberation Day, a year after the country deposed of Moammar Gadhafi's rule. By Gaia Anderson
Dash for the future -- Libyan leader Moammar Gadhafi was captured in Sirte a year ago, on October 20, putting an end to a bloody uprising. Three days later, the country was declared liberated. October 23 has became a national holiday in the calendar of a country still struggling for stability. .
Twist of fate -- Juma Shabaan holds up the photo of his son Omran, the Misrati fighter credited with Gadhafi's capture in Sirte, holding two of the ex-leader's personal pistols. Last July Omran was abducted by Bani Walid militiamen and released two months later, fatally injured. Omran's family believes he was the target for Gadhafi sympathizers wanting to take revenge for the death of the ex-leader. .
Caught in a web -- A caricature of Gadhafi hangs in Martyr's Museum in Misrata. In present day Libya, many of those who fought against Gadhafi believe that until all the vestiges of the old regime are removed, with Bani Walid representing the hotbed of Gadhafi loyalists, stability in the country will never be achieved. .
Bullet-proof evidence -- One of the two pistols found among Gadhafi's belongings was taken by Omran Shabaan last year in Sirte and kept as a trophy. Bullet holes were found in Omran's body the day he was released in a coma last September. He died shortly afterwards but no autopsy was performed to investigate further the circumstances that led to his death. .
Retaliation -- After Omran Shabban's death, the Libyan Congress sent out an order to arrest those suspected of capturing and torturing him, and to use force if necessary. The local authorities in Bani Walid refused to hand over the suspects, causing tensions to boil over into a full-on siege. .
Manhunt -- Omran's father, Juma, says the Shabaan family has doubts regarding the circumstances surrounding Omran's abduction and killing by Bani Walid militiamen, whose rivalry with the city of Misrata goes back many years. As a revolutionary hero, Omran was the perfect target for an act of vengeance by the diehard supporters of the former regime. .
No end in sight -- At a check point manned by security officials acting as government forces, scores of cars filled with families hope to escape the recent violence in Bani Walid. The siege of Bani Walid highlights the government's inability to reconcile former rebel fighters and Gadhafi loyalists. Many fear that this will not be Libya's last battle. .
Tales of war -- Omran was one of eight children. A large family house in Misrata is where his mother and father lead a simple life, with the grandchildren often entertaining the household. The new generations of Libya will have many tales of war and death to forget or to keep recounting. .
Life's maze -- As battles rage in Bani Walid and anger rises among the ones that have lost trust or never truly supported the post-Gadhafi government, life takes a semblance of normality in Tripoli's historical suk. .
Bittersweet souvenir -- The first anniversary of Gadhafi's death coincided with days of turmoil in the country. On October 20, official government dispatches announced the arrest of former regime spokesmen, Mussa Ibrahim, and later on in the day, the killing of Khmais Gadhafi in Bani Walid. Both claims proved unfounded and officials later had to apologize. .
Cautious celebration -- In Tripoli celebrations on the anniversary of Gadhafi's death started only late at night after what turned out to be unfounded news that Khamis Gadhafi had been killed in Bani Walid. Too many issues since the fall of the former regime are re-emerging in a country whose feuds have deeper historical roots than Gadhafi's 42-years of oppressive rule. .
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Afghans unite for the game of soccer
Afghan soccer fans celebrate the country's first premier league football final. By Waslat Hasrat-Nazimi
Team spirit -- For the first time ever, soccer fans had the opportunity to watch a final match of the Afghan Premier League (APL). Two teams from different regions of the country met at Kabul's Ghazi Stadium on Friday, October 19, to have it out on the pitch. .
Suspense grows -- The excitement grew as players from undefeated Toofan Harirod from the western city of Herat trotted out onto the pitch for their standoff with opponents Simorgh Alborz from northern Mazar-i-Sharif. .
Female fans -- A large number of women were in the stands to cheer on their teams. Under the Taliban, Ghazi Stadium was only used as an execution grounds. Now, men and women can watch sporting events there together. .
Like a storm -- "Toofan" means tornado - a fitting name for Toofan Harirod. They scored their first goal in the first minute of the game. .
Something new -- Over 5,000 fans turned up at the stadium in Kabul - so many, in fact, that the gates had to be closed. For the better part of the audience, the game was a much-needed distraction from the drabness of every-day life. .
Winner takes all -- Toofan Harirod ultimately won the match 2:1. Despite the fact that the teams had only been around for a few weeks, they all played quite well. The first season of the Afghan Premier League was a rousing success - for everyone. .
United for soccer -- Despite the fact that the fans were from all over Afghanistan, all were united in the spirit of soccer. They all rooted for one team: Afghanistan. .
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The Visible Face of Islam: Mosques in Germany
There are more than three million Muslims in Germany, and they now find "places of prostration" – the original meaning of the Arabic word for mosque, 'masjid' – in around 200 regular mosques, but also in countless other locations for prayers and gatherings. Many mosques in Germany are not used solely for religious purposes, but also as an arena for intercultural and interfaith encounters, aimed at contributing to the acceptance and integration of religion in Germany.
Merkez Mosque: ''Dialogue beneath the cupola'' -- When one of the largest mosques in Germany was opened in October 2008 in the Duisburg district of Marxloh, no clear response had been found to the question of whether Islam has a place in Germany. The inauguration was preceded by six years of profound debate and a three-year building phase. The contractors for the large-scale project were – just as in the case of most new mosque constructions of this nature – the DITIB, the umbrella organization of the Turkish-Islamic Union. The mosque complex also includes a centre for education and meetings, which aims to promote the co-existence of cultures and religions under the banner "dialogue beneath the cupola"..
Built in Ottoman style: Merkez Mosque in Duisburg -- 1,200 Muslims can gather for prayers in the Merkez Mosque in the Duisburg district of Marxloh, under the vaulted cupola designed in classical Ottoman style. The basement, which covers an area of 1,000 square metres, contains large event rooms and a library devoted to the study of Islam..
Kanun-i Sultan Süleyman Mosque: Coexistence of religions -- In the summer of 2012, even conservative German politicians observed that religion must take place in the public arena and called on Muslims to build mosques. Even in the largely-Catholic regions of southern Germany, there are now hundreds of Mosques and houses of prayer. The "Kanun-i Sultan Süleyman Mosque" on the outskirts of Strass near Neu-Ulm was completed in 2006..
Germany's oldest mosque: modelled on the Taj Mahal -- Germany's oldest mosque is in the Berlin district of Wilmersdorf: the mosque, which was opened in 1928, was built in a Far Eastern Mogul-style modelled on the Taj Mahal. The project had been initiated by the Berlin community of the "Lahore Ahmadiyya Movement for the Dissemination of Islamic Knowledge". Sermons and lectures have been delivered in German here since 1928. Heavily damaged during World War Two, reconstruction of the mosque was financed by donations, most of them from members of the Ahmadiyya movement worldwide, as well as by funds from Berlin's monument conservation authorities..
Berlin's Sehitlik Mosque: A place for the Turkish community -- There are some 80 mosques and prayer halls in Berlin. Most are located in the rear courtyards of houses and are not recognisable as such from the street. One of the city's most prestigious Islamic houses of worship is the Sehitlik Mosque in Tempelhof, built on one of the oldest Turkish cemeteries in Central Europe, from which its name is also derived (Sehitlik = cemetery in the sense of a cemetery of honour or military cemetery). The mosque is primarily used by Muslims from the neighbouring districts of Neukölln and Kreuzberg, and most of the prayers are conducted in Turkish. The mosque also serves as a venue for most of the Islamic burial ceremonies taking place in Berlin..
Ottoman-style architecture: the pride and joy of many Muslims -- With capacity for 1,500 worshippers, the Sehitlik Mosque is one of Germany's largest. The extravagant central dome is the pride and joy of many Muslims of Turkish origin. With its Ottoman-style architecture enhanced with details such as hand-painted ceramic tiles and ornamental calligraphy the Sehitlik Mosque, which is a listed building, brings a touch of the Orient to Berlin's cityscape..
Omar Ibn Al-Khattab Mosque: Simple and elegant -- The Maschari Center and the Omar Ibn Al Khattab Mosque were opened in Berlin Kreuzberg in 2010. This is the second largest Islamic house of worship in Berlin after the Sehitlik Mosque. Despite its four small minarets, the Islamic centre almost resembles an office building from the outside. The understated façade conceals a domed prayer hall with a two-storey gallery and a capacity for more than 1,000 worshippers..
Berlin's Omar Ibn Al Khattab Mosque: prayer house and service centre -- The Omar Ibn Al Khattab Mosque in Berlin was built by a relatively small Muslim group originating in Lebanon, the "Islamic Association for Charitable Projects". The seven-story complex also includes ceremonial halls, a nursery school, a Koran school as well as boutiques, cafés and a supermarket..
Khadija Mosque: The first mosque in Eastern Berlin -- More than eight percent of the c. 3.5 million people living in Berlin originate from an Islamic country. The Khadija Mosque serving the Ahmadiyya community, which was opened in 2008, was the first in the eastern part of the once-divided city. Just as in the case of Cologne, right-wing populist groups staged repeated protests against the mosque during its planning and construction phase..
DITIB Mosque in Göttingen: Social activities -- The DITIB Mosque in Göttingen was opened in 2007. The Turkish-Islamic house of worship maintains close links with secondary schools, offering homework courses for children and young people and making efforts to promote social integration. It has nevertheless been repeatedly targeted in recent times by hostile groups..
Imam Ali Mosque in Hamburg: centre of Shia Islam in Germany -- The Hamburg Islamic Centre is one of the oldest Muslim institutions in Europe and the centre of Shia Islam in Germany. Construction of the affiliated Imam Ali Mosque, the fourth-oldest mosque in Germany on Hamburg's Outer Alster was financed in the 1960s by Iranian businessmen. The mosque is currently under observation by the domestic intelligence agency..
The Islamic Forum in Bavaria: independent, multinational and open -- The Islamic Forum in the Bavarian town of Penzberg defines itself as independent, multinational, neutral and open. This is an approach also reflected in the architecture of the mosque, which opened in 2005: ornamental influences from Spain and India, shards of recycled glass as construction material for the façade, and a filigree steel minaret. The mosque corresponds to architect Alen Jaarevic's vision of a modern, Islamic architectural language..
Cologne's Central Mosque: Row over the height of the minaret towers -- Even when it was still at planning stage, a major new mosque for the Cologne district of Ehrenfeld caused bitter rows. Its foundation stone was laid on 7 November 2009. The design of the building and the height of its two minaret towers were the subject of public controversy. There was also a disagreement between the DITIB (Turkish-Islamic Union of the Institute for Religion) and the architect Paul Böhm, and as a consequence the mosque is not expected to open before the end of 2012 at the earliest. The official description of the exterior of the building reads: "The new building complex, which is of monumental character due to its modern architecture, is a fascinating interplay of concrete, steel, glass and wood.".
Bonn's Al-Muhajirin Mosque: Close to completion -- In Bonn too, where around 1,000 Muslims attend Friday prayers every week, building work on a new large mosque is about to be completed: the Al Muhajirin Mosque is scheduled to be opened with a major ceremony before the end of the year. Some 400 men will be able to pray in the new building, with a separate gallery reserved for women. There are already nine registered mosques in Bonn..
Bonn's Al-Muhsinin Mosque: Islamist milieu -- As well as open Muslim communities that strive for better integration, there are also a number of more radical groupings. Germany's intelligence service has for a long time maintained surveillance of the Salafist Al Muhsinin Mosque in the Bonn district of Beuel for example – one of 30 places of worship in the state of North-Rhine Westphalia suspected of being part of an Islamic network..
Frankfurt's Falah Mosque: Meeting point for jihadists? -- Germany's intelligence agency maintained close observation of smaller, nondescript mosques such as this one – the Falah Mosque in Frankfurt's Raimundstraße..
Frankfurt's Abu Bakr Mosque: A modern meeting place -- Many mosque communities seek interfaith dialogue, for example the Frankfurt Islamic Community founded in the early 1960s as a drop-in centre for students. Today, worshippers meet in the magnificent prayer hall of the Abu Bakr Mosque. This mosque complex also includes a library and classrooms..
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Photo Essay: The Suffering of the Syrian Population
For months now Syria's largest city, Aleppo, has been a battleground. These pictures, taken in Aleppo by the photojournalist Daniel Etter in July and August this year, tell a tale of violence and suffering - and also hope.
Fighting for every street -- For months now Syria's largest city Aleppo has been a battleground, caught between rebel and government forces. These pictures, taken in Aleppo by the photojournalist Daniel Etter in July and August this year, tell a tale of violence, suffering and, occasionally, hope..
Grieving parents -- Fatima Akramah and her family mourn their son Habib Atta Hassan Akramah in the town of Marea south of Aleppo. He was allegedly arrested, tortured and killed by government militias..
Temporary victory -- The battle for the town of Asas north of Aleppo lasted several weeks. It ended with 60 government soldiers holed up inside this mosque, where they were besieged for 10 days. After capturing the mosque the rebels moved on to Aleppo..
Overwhelmed -- Family and neighbors bury Habib Atta Hassan Akramah. The gravediggers of Marea are kept busy around the clock digging graves for people who have not yet died..
Living in a classroom -- This young mother found shelter in a school in Asas, alongside several hundred other refugees. From here it's not far to the Turkish border. Around 100,000 Syrians have already fled to Turkey..
Written in blood -- A baker's assistant had had a portrait of the Assad family tattooed onto his chest. When the rebels took Aleppo he slashed the images and cried, "I shed my blood for the Free Syrian Army.".
Outsiders -- Rebels take a break during a street battle in Aleppo. Most of the opposition fighters are from the countryside, and city-dwellers are wary of this rebel army of deserted soldiers, farmers and truck drivers..
On the front line -- Hajji Marea, 33, is a commander of the rebel army in the battle for Aleppo. Before the civil war he was a seed merchant. The school serving as his headquarters when this photo was taken was destroyed in an air raid a few days later..
In rebel hands -- The opposition's prisoners praying in a makeshift jail in a school. The guards say they want to do things better than the regime, and that the prisoners will be given a trial. Nonetheless, some of them have clearly been abused. .
Uneven fight -- The rebels are fighting with Kalashnikovs and rocket-propelled grenades against tanks, helicopters and fighter jets. It's an unequal battle, but they are managing to hold a large part of Aleppo. The city's Salahaddin quarter has seen the heaviest fighting. .
Watching the skies -- Two children look up fearfully at fighter jets in the skies from the balcony of their darkened apartment in Aleppo. The pilots fire repeatedly into the streets, apparently at random..
Hospitals under fire -- The hospitals in the rebel-held parts of Aleppo come under fire from fighter jets on an almost daily basis. The doctors only attend to the wounded in these blood-smeared rooms on the ground floor, because this is where they are least at risk..
Surveying the damage -- Rockets fired by government fighter jets slam into apartment buildings in Aleppo every day. Here the inhabitants of an apartment in the Al-Shaar district examine the wreckage of their home..
Away from the fighting -- As the battle rages just a few blocks away, these boys enjoy a sunny afternoon at the pool. A few days later the pool was targeted by a fighter jet. That day, fortunately, it was empty..
War games -- A boy in the town of Asas north of Aleppo uses a tank as a climbing frame. Later, 40 civilians died when a fighter dropped a bomb close to where this photo was taken. .
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''Breaking the Silence'': Former Soliders Criticizing Practices of the Israeli Military
"Breaking the Silence" is an initiative launched by veteran Israeli soldiers who want to draw attention to the situation in the Palestinian territories. They tell of violence against Palestinians, intimidation, a gradual increase in brutality and more. The "Breaking the Silence" exhibition started its tour of European capitals in Berlin and is open from 13–29 September 2012. All photos from Breaking the Silence.
1 -- "Breaking the Silence" shows private photos taken by Israeli soldiers in the occupied territories. Candid snapshots give an idea of the harassment Palestinians suffer on a daily basis and the stark reality of the soldiers' lives. The exhibition, curated by the Israeli NGO Breaking the Silence, opened on 13 September 2012 in Berlin as part of its tour of European capitals. The captions stem from soldiers' testimonies to the veterans' group..
2 -- "I think your judgement gets a little impaired. You don't look at him as a person standing in front of you, but as the enemy, and this is the word for him: enemy. He is not a dog, he is not some animal, you don't think of him as inferior, he simply doesn't count. Period.".
3 -- "A soldier comes to him, detains him and searches him; his kids are there, his family. This is embarrassing for him. And there comes a point where you just don't care about anything anymore – an old person, a young one – you check them all …".
4 -- "We were in the Jewish neighbourhood, and Abu Sneina hill was in front of us. It was a permanent post, and it was from there that we shot the most. Each time there was a barrage, we tried to aim at certain buildings, and sometimes we fired with no specific targets. On the whole it was like this: one shot from their side, a bombardment from ours.".
5 -- "This is an example of Palestinian car keys confiscated by Israeli Defense Forces (IDF) units - a popular procedure for punishing Palestinians in checkpoints or under curfew.".
6 -- "You're always tired, you're always hungry, you always have to go to the bathroom, you're always scared to die, you're always eager to catch that terrorist. It's the experience of a hunted animal, a hunting animal, of an animal …".
7 -- "They themselves didn't go through a Holocaust, but I'm sure that some of them are from families that survived the Holocaust. If they're capable of writing on the Arab's doors 'Arabs Out' or 'Death to the Arabs,' and drawing a Star of David, which to me is like a swastika when they draw it like that, then somehow the term Jew has changed a little for me with regard to who's a Jew.".
8 -- "A person could be detained for six hours with us at the post, or taken to another position, blindfolded, to sit there or clean up and stuff, for several hours. Really, things that place a person in total uncertainty about what will happen to him ...".
9 -- "A patrol on the main road in Hebron scared to death, wearing a bulletproof vest, a gear-vest, a helmet, and the rifle. And you just look in every direction so they don't surprise you ...".
10 -- "... And next to you on the road, at the scariest place on earth, the kids of Abraham Avinu [a Jewish neighbourhood] are playing.".
11 -- "We arrested someone and took him to the base, and there was no one to admit him, because the guy in charge was absent, so everyone just fell asleep there in the sun. And the detainee is sitting in the sun, under guard. No one cared if he has what he needs.".
12 -- "We set up a temporary road block. I took the orders very seriously when two women from Balata [a refugee camp near Nablus] arrived – at that time the camp was under closure. I asked the platoon commander what to do with them, and he told me to 'dry them up' for four hours at the checkpoint.".
![10 -- "... And next to you on the road, at the scariest place on earth, the kids of Abraham Avinu [a Jewish neighbourhood] are playing."](/files/19893/50607404c587d_10_0__16230637_303_00.jpg){kind=link}
![12 -- "We set up a temporary road block. I took the orders very seriously when two women from Balata [a refugee camp near Nablus] arrived – at that time the camp was under closure. I asked the platoon commander what to do with them, and he told me to 'dry them up' for four hours at the checkpoint."](/files/19893/506073c998372_12_0__16233925_303_00.jpg){kind=link}
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Iranian painter Homa Arkani: Beautycraze
In spite of strict moral regulations, plastic surgery is allowed in Iran. More than 60,000 Iranian women per year get nose surgery. Such contradictions have informed Tehran-born artist Homa Arkani's work since 1983.
Beauty Craze -- Despite strictly enforced moral guidelines, plastic surgery is allowed in Iran. For instance, more than 60,000 Iranian women per year undergo nose surgery. Tehran-born artist Homa Arkani has made a name for herself exploring such contradictions since 1983. (all images: Homa Arkani).
Fragmentation -- This half clown mask reflects the fragmentation Iranian women feel between the pressure of traditional customs and the desire for western modernity..
Social criticism -- Young Iranians' hopes and fears go largely unnoticed. Arkani gives the young generation's predicament a surreal face..
Provocation -- Many Iranian "city girls" are interested in clothes and parties. But under moral laws imposed by the country's religious leaders, the women have to be demure in public and keep their bodies hidden up to their faces..
Hollywood's Influence -- American movie stars, known from satellite television, serve as role models. For many Iranian women, the ideal of beauty is blond, slim, tanned and has lots of make-up. Until recently, a light complexion was considered especially desirable..
Portrait of the Artist -- Some women get their eyebrows tattooed, make their lips full, accentuate their cheekbones and overall adopt a diva's attitude. Cell phones and the Internet ensure the necessary connectedness..
Melancholy -- Arkani also has begun working as a photographer. She takes young women from her circle of friends as models. "They smile and want to convey a sense of ease," Arkani says, "but I see sadness in their eyes.".
Growing Fame -- Arkani has had exhibits in different galleries in Iran, but some were shut for fear of repression. While Arkani only shows her work in private exhibits these days, she continues to gain fame in Iran..
A Taste of Chocolate -- Adaptation of Western consumerism and hedonism: In her paintings, Homa Arkani shows the faces of a new generation that rejects the values of both traditionally-minded Iranians and of the intellectually-minded middle-class..
Dance with Me -- Between stove and record turntable: Homa Arkani depicts societal and cultural contradictions and compulsions in public life of the Islamic Republic, broaching the issue of the inner conflicts of Iran's younger generation..
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Symbols and Slogans of the Arab Spring
The innumerable symbols and slogans in graffiti, banners and leaflets that served the Arab demonstrators as a means for political protest against their autocratic rulers were at times rich in metaphor, laconic and ironic, and at other times more direct and accusatory.
''The people want the overthrow of the regime!'' -- "The people want the overthrow of the regime!" – creed of the Arab revolutions, and the Arab counterpart to "We, the people!" (photo: Amr S. El-Kady).
''Irhal!'' – ''Leave!'' -- Insults and disgrace rained down on despots: ''Irhal!'' - "Leave!" was a common slogan used by demonstrators in Arab cities: Yemeni boy in Sanaa (photo: AP).
Taking up shoes against the dictator -- Symbol of contempt: Demonstrators in Cairo show the soles of their shoes as a sign of their disdain for Hosni Mubarak (photo: dapd).
Despots on the gallows -- "The people demand justice": Syria's Assad, Libya's Qaddafi, Yemen's Saleh as well as Gamal and Hosni Mubarak hanging on the gallows (photo: AP).
Assad and Qaddafi as ''kings of kings'' -- Libya's former revolutionary leader as a "king of king of Africa" and Syrian President Assad as "king of kings of the Shabiha" militia: poster displayed by Syrian oppositionists in Paris (photo: AP).
Raising a hue and cry against the Syrian dictator -- “A call to civil disobedience and an appeal to all social classes: The Syrian people know their way": banner carried by Assad opponents and peaceful demonstrators (photo: Jadaliyya).
Two rulers, one face -- Graffiti at a café in Cairo's city centre: "Two rulers, one face" – Hussein Tantawi, head of the Supreme Military Council, and former president Hosni Mubarak(photo: Reuters).
The torch of freedom -- Arab flag runners with the torch of freedom: On this mural, runners from the liberated countries of Tunisia, Egypt and Libya bring liberty to their Arab brothers in Yemen and Syria (photo: Matthias Tödt/dpa).
Resistance against Yemen's dictator -- "Enough is enough!": Women and children demonstrate in Sanaa. The children carry posters appealing to the world public to take notice of the killing of children and human rights violations (photo: Saeed Al Soofi/DW).
Ideals of the revolution -- Egypt's Christians and Muslims join forces to commemorate the achievements and ideals of the revolution of 25 January: mural in Cairo (photo: Günther Orth).
Guard the revolution in Tunisia! -- "The Tunisian women guard the revolution!" and "You women who fight for freedom, free Tunisia is your reward!" – women activists demonstrate in Tunis (photo: Sarah Mersch/DW).
Kick in the backside for Qaddafi -- A kick in the backside for Libya's former revolutionary leader Muammar al-Qaddafi: mural in Bengasi (photo: dpa).
Hands up for freedom in the Arab world -- Freedom for the Arab world: During a demonstration against former president Saleh, Yemeni women in Sanaa show their hands, painted with symbols of some of the nations caught up in the revolutions of the Arab Spring (photo: Hani Mohammed/AP).
Egypt's military as political powerbroker -- The army pulling the political strings behind the scenes: mural in central Tahrir Square in Cairo (photo: Reuters).
President Morsi as clown -- Biting mockery of Egypt's new President Mohammed Morsi: the president in the eyes of the people (a superman), in the eyes of the executive committee of the Muslim Brotherhood (a puppet), in the eyes of the military council (a clown).
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The Challenges of Ramadan
For one month a year, the daily routines of Muslims are determined not only by prayer rituals, but also by sunrise and sunset. During the hours of daylight, the faithful are required to desist from eating and drinking and instead exercise self-discipline and abstinence. But for many Muslims, Ramadan brings with it a whole host of other challenges.
1. A time for reflection -- Ramadan is traditionally a time for inner contemplation, charity, compassion and an intensive engagement with one's faith. During the fasting month, not only do many Muslims abstain from eating and drinking during daylight hours, they also take care not to gossip or swear and call a halt to any disputes they may have with others. Photo: Annett Hellwig.
2. Fasting in high summer -- The Islamic observance of a lunar calendar means the fasting month migrates through the seasons of the solar year. This year, Ramadan fell during the hottest time of the year. Temperatures of around 40 degrees and high humidity levels presented those honouring Ramadan with additional hardships. Photo: dapd.
3. Physical austerity -- In the Gulf region in particular, the extreme heat is hugely problematic for people doing physical work. This year in the United Arab Emirates, manual labourers were granted religious exemption to drink water in temperatures exceeding 50 degrees, but only as much as they needed to be able to continue working. Photo: FARS.
4. White nights -- When the sun does not set at night or the day is very long – such as here in Gothenburg in Sweden – devout Muslims are confronted with the near impossibility of observing traditional fasting rules to the letter. In this instance, many of them fast in accordance with sunrise and sunset in Mecca. But from which line of latitude can the day be described as "too long"? This question can be answered in a variety of different ways. Photo: picture-alliance/dpa.
5. Sustainable Ramadan -- During Ramadan, Muslim families – and, above all, mosques – invite large gatherings of people to break the fast together. In order to counter the mountains of rubbish generated by such events, and to avoid wasting too much food, recent years have seen the emergence of what's known as "green iftar", where people focus not only on the food, but also on the responsible consumption of resources. After all, for many people Ramadan is also a time to exercise respect and self-reflection. Photo: dapd.
6. Olympic Games -- Fasting compromises performance, and unfortunately this year's Ramadan fell during one of the most important events in an athlete's career: the Olympic Games. This was a problem faced by some 3,000 Muslim athletes in London. The athletes found various ways to deal with the dilemma. While some observed the fast despite the impact this might have on their performance, others announced they would be donating money to charity and observing the fast after the competition or that they would not be fasting at all this year. Photo: Oussama Mellouli/Wikipedia.
7. Jerusalem -- Thousands of Muslims from East Jerusalem and Israel often gather to pray together on Jerusalem's Temple Mount during Ramadan. Access to the holy site is strictly monitored by Israeli police during this period, although scuffles are sometimes inevitable. Photo: AP.
8. Mid-revolution -- This was the second Ramadan to fall during the Arab Spring. Above all in Syria, there were no signs that this might bring about a break in the violence. The opposition there had hoped that Ramadan would be the month that saw them seal victory over Assad. The fasting month has also been overshadowed in other nations in the region by the many uncertainties caused by this continuing process of upheaval. Photo: AP.
9. Religious aspirations and reality -- Without doubt, this year's Ramadan was also a time to stop and reflect on one's own daily life. But as ever, there is often a huge chasm between pious aspiration and practical reality. Photo: dapd.
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Conflict in Northern Mali
Since the toppling of President Amadou Toumani Touré in late March, Mali appears trapped in a hopeless political crisis: While a band of soldiers staged a mutiny in the capital Bamako, within a few days rebel Tuaregs and Islamist groups seized control of the north of the country in a bid to declare an independent state. This unlikely alliance has since faltered, threatening to further exacerbate the conflict in this West African nation. Texts: Annett Hellwig
Coup in Bamako -- On 22 March 2012, a group of NCOs provoked a mutiny against the President of Mali, Amadou Toumani Touré, complaining that the army was ill-equipped to deal with an ongoing Tuareg rebellion. The news took people completely by surprise, and not just in the capital Bamako. Captain Amadou Sanogo then seized power, primarily due to a lack of resistance from the Malian government..
Tuareg Berber populations in Mali -- Members of the Tuareg Berber people are especially concentrated in the desert regions of Mali, Algeria, Libya, Niger and Burkina Faso. Tuareg rebellions against the government in Bamako took place as early as the 1990s, in protest at insufficient political and economic participation. The Tuareg also accused the last government of neglecting northern Mali..
Tuareg Uprising -- Following this year's coup Malian Tuaregs demanded the establishment of an independent state on the territory of Azawad in Northern Mali. They now feel strong enough to do this because many former Tuareg mercenaries have returned to Mali from Libya bringing large amounts of weaponry with them. A transitional government was in the meantime installed in Bamako, but continues to be largely ineffectual and with no real means to counter the uprising..
Azawad – Land of the Nomads -- The territory Azawad claimed by the Tuareg is for the most part desert scattered with oases. Some 1.5 million people live in the region, which is more than twice the size of Germany with a population of about 80 million..
Timbuktu -- The area inhabited by the Tuareg also includes Timbuktu, the "pearl of the desert". For centuries this oasis city, which is an UNESCO World Heritage Site, was a main hub on the Saharan caravan trading route. The historic cityscape is characterized by mosques and libraries built out of clay. Recently though, militant Islamists set fire to sacred tombs in Timbuktu, saying that worshipping a saint, a human being contradicted their view of Islam..
Mopti -- Mopti in central Mali is situated at the confluence of the Bani and Niger rivers, and was once built on several islands. After the start of the uprising the "Venice of Mali" became a refuge for many people fleeing disputed regions in the North. The city is now however under Islamist control..
Ansar Dine -- Members of the rebel Islamist group Ansar Dine maintain contacts with Al Qaeda in the Maghreb and other militant Islamist groups in the region. In the early stages of the uprising they joined forces with the Tuareg, but now both parties are fighting against each other, with the Islamists apparently gaining the upper hand..
Instability -- At a demonstration against the transitional government in Bamako, these young Malians ask: "Which army is providing security for us in the North?" The situation threatens to spiral out of control as Ansar Dine has in the meantime begun to pursue its own agenda. The Islamists are no longer calling for the North to secede, but want Mali to be transformed into an Islamic theocracy..
The Islamist Advance -- Most women in Mali do not traditionally wear a veil; the Tuareg have a generally very relaxed approach to Islam and reject a strict interpretation of Islamic laws. As a result, Malians are accustomed to tolerance and diversity. But Ansar Dine has already introduced Sharia law in the regions it controls. Women are obliged to completely cover their bodies, bars and nightclubs were closed or demolished; soccer, television and music are also banned..
Crime and Drug Trafficking -- Saharan nations are viewed as world's largest marketplace for weapons, hostages and drugs. The militia known as Al-Qaeda in the Islamic Maghreb has long been active in the drugs trade and derives an income from the trafficking of narcotics from South America. Criminal activity of this nature is likely to flourish in view of the power vacuum in northern Mali..
Refugees -- More than 320,000 people are currently displaced by political instability in Mali and seeking protection in neighbouring countries. The UN refugee agency is warning of a humanitarian catastrophe and calling for a huge increase in aid to Mali. The refugees' situation is being further exacerbated by a major drought across the entire Sahel region..
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The Lipka Tatars of Eastern Europe
While Muslims in Western Europe still represent a very recent phenomenon, Muslims have been settling in Eastern Europe for several centuries – in Belarus, Poland, and Lithuania, for example. Here, they are an integral part of the population. At the beginning of the 14th century a group of Tatars settled on territory encompassing the former Arch Duchy of Lithuania who were, in a name derived from the old Crimean Tatar word "Lipka" for Lithuania, called "Lipka Tatars". Today, several thousand descendants of this people live in the region. Photos: Ahmed Krausen, texts: Annett Hellwig
The Lipka Tatars of Eastern Europe -- The origins of the Lipka Tatars can be traced back to the successor kingdoms of the Mongolian empire. According to their own legends they are the descendants of the Nogayer and the Crimean Tatars, settled en masse in 1397 as prisoners in the region around Vilnius as well as the Grodno region (today's Belarus). The picture shows Ismail-Hajji M. Alexandrovich, Chairman and Mufti of the "Muslim Religious Union in the Republic of Belarus"..
The Lipka Tatars of Eastern Europe -- Mosque in the Lithuanian town of Kaunas: The Lipka Tatars were loyal to their Christian homeland of Poland-Lithuania and often provided troops in the event of war. But they retained their Muslim faith, although this also incorporates Christian and Mongolian-nomadic customs..
The Lipka Tatars of Eastern Europe -- Over time, the Turk-Tatar immigrants lost their original Tatar language. As early as the 17th century, they were linguistically adapted to their Slavic environment. Today's descendants of these Tatars speak Polish, Lithuanian, or a Belarusian dialect..
The Lipka Tatars of Eastern Europe -- Prayer hall of the mosque in the Belarusian town of Novogrudok: The defining cultural characteristic of Lipka Tatars is that they were able to evolve through the centuries in relative isolation, and remained astonishingly resistant to pressures to convert exerted by both Catholic and Russian-orthodox Christianity..
The Lipka Tatars of Eastern Europe -- Most of the mosques, such as this one in Novogrudok, are built out of wood, owing to a regulation only allowing churches to be built out of stone, as a demonstration of Christian superiority over Islam. The wooden mosques have however evolved into a symbol and identifying attribute of the Tatars..
The Lipka Tatars of Eastern Europe -- The Lipka Tatars have gradually assimilated into Lithuanian majority society. Most of them have migrated to the cities in search of work. An old Tatar couple in Ivye, Belarus.
The Lipka Tatars of Eastern Europe -- Folk traditions such as dances, costumes and music are not widely respected these days. Now, Tatar communities primarily identify themselves through their Muslim faith. The picture shows a grave at the Muslim cemetery in Ivye, Belarus..
The Lipka Tatars of Eastern Europe -- More than a third of Lithuanian Tatars have emigrated since the dissolution of the Soviet Union, primarily for economic reasons. Primary destinations were Britain, Ireland and the US. Now, their numbers have however stabilised again at between five and six thousand..
The Lipka Tatars of Eastern Europe -- Many manifestations of Tatar culture were destroyed under Soviet rule. But in many places with a traditionally Muslim population, the characteristic wooden Mosques still exist, such as this one in the Belarusian town of Ivye..
The Lipka Tatars of Eastern Europe -- The Islamic community currently finds itself undergoing a period of upheaval. Modern networks are being created and efforts are underway to secure EU funding. Meanwhile substantial funds are still required for the restoration and maintenance of the Islamic cemeteries and mosques, such as here in the Polish town of Bohoniki..
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Islamic Architecture on Zanzibar
Zanzibar has long been a place of religious tolerance and diversity, and this characteristic is reflected in its architecture. The East African archipelago in the Indian Ocean off the coast of Tanzania enjoys a reputation as a melting pot of religions. In the maze of narrow alleyways that make up the old quarter of Stone Town on the main island Unguja, mosques stand side by side with Hindu temples and churches among houses made of coral by Muslim Arabs some 300 years ago. Impressions and images by Arian Fariborz.
Stone Town harbour -- View of a traditional Omani dhow in the harbour of the capital of the archipelago, Stone Town, which has a population of approximately 440,000. Muslim Arabs have lived on Zanzibar since the eighth century CE. In around 1200 CE, the Shirazi, who trace their origins back to Persia, started settling here too. Over the centuries the island became an important centre for the trade in spices, ivory and slaves in the Indian Ocean and the Persian Gulf..
The Malindi Bamnara Mosque -- The origins of Muslim architecture: the oldest mosque in Stone Town is the Malindi Bamnara Mosque, which dates back to the seventeenth century. Apart from the projections for the kibla in the northern wall, most mosques in the Old Town have simple exteriors not unlike those of the other buildings, allowing them to blend harmoniously into the townscape..
Suras on the wall of a Stone Town madrassa -- Zanzibar has around one million inhabitants, an estimated 95% of whom are Muslim. The numerous mosques, madrassas and caravanserais, and the calligraphy on facades, entrances and doors all bear witness to the rich cultural heritage of Islam on Zanzibar. Here we see suras from the Koran on a madrassa near Darajani Market in Stone Town..
The Sultan's Palace ("Beit al-Sahel") -- Simple Arab elegance: the Sultan's Palace ("Beit al-Sahel") on the coast in the Kiponda district. With the end of Portuguese rule in 1699 the Omani influence on Zanzibar grew. In the centuries that followed, Omani traders discovered the island's economic potential. Its particular economic significance as a trading hub finally prompted Sultan Sayyid Said to move the Omani sultanate from Muscat to Stone Town in 1832. The long complex of buildings, extended in the 1870s by the addition of several pavilions in the west wing, is typical of early Arab architecture..
The interior of the Sultan's Palace -- Glimpses into the world of the Omani sultans: the seaside palace was the royal family's secondary residence in the mid-nineteenth century. In 1869, parts of the once magnificent building were reduced to rubble by bombardment. In 1936, it was renovated and modified. Today it houses the palace museum..
The Hamamni Persian Baths -- Interior view of the Persian baths. The Hamamni Persian Baths were built in 1880 in the Persian style by the Sultan Bargash and designed by the architect Haj Gulamhussein. They were the first public baths on Zanzibar..
The Sultans' Graveyard -- View of the adjoining Sultans' Graveyard, where many of Zanzibar's ruling Omani dynasty are buried. Behind it is the guesthouse for the sultans' visitors..
The Forodhani Gardens -- The historical centre of Stone Town: the Forodhani Gardens and the Arab Fort, which were restored with the help of the Agha Khan Foundation. These were constructed by the Omani rulers in the early eighteenth century as a barricade against the Portuguese. The fortifications initially served as a barracks, later as a prison, and have also housed a train station. Today, the fort is the site of Stone Town's cultural centre. The capital of the small archipelago has been a protected UNESCO World Heritage Site since the year 2000..
The "House of Wonders" -- Jewel of the "Harun ar-Rashid" of the Busaidi family: The "House of Wonders" in the heart of Stone Town, built at the command of Sultan Bargash in 1883, displays many elements of Victorian and Indian colonial architecture. This monumental building, situated directly on the coast, is so called because at the time, it was the only house on Zanzibar to be supplied with electricity, and had an electrically-powered elevator..
Gate in the "House of Wonders" -- Symbol of status and prosperity: a gate in the "House of Wonders", decorated with verses from the Koran. These characteristic, imposing, square gates and portals are found throughout the old quarter of Stone Town. They provide information about the owner of the building, his origin and profession. The wood inlays and calligraphy are indicative of the diversity of Arab, Indian and Swahili tradition..
Shia mosque in Stone Town -- Melting pot of world religions: in Stone Town alone, there are 48 mosques (including a Twelver Shia mosque), four Hindu temples, a Zoroastrian fire temple and two Christian cathedrals..
The Ismaili jamatkhana -- The main entrance of the Ismaili jamatkhana with its great double doors in the Gujarati style carries the name of the benefactor who took over the financing of the building of the mosque at the start of the twentieth century..
Mosque on Chumbe Island -- Simple Omani architecture: many of Zanzibar's mosques have no minaret, like this one on Chumbe Island, which dates back to the first half of the eighteenth century. The call to prayer was often made from the highest point of the building..
High Court of Justice in Stone Town -- The High Court of Justice in the Vuga district, with its signature Arab dome, Moorish fortifications and British clock. This building is an example of architecture in the colonial style of so-called "Sinclairian Saracenism", which reflects the interplay between Arab and the new British colonial architecture after Zanzibar became a British protectorate in 1890. .
The Peace Memorial Museum -- Architecture influenced by the Hagia Sophia in Istanbul: the Peace Memorial Museum ("Beit al-Amani"), built in1925, was also designed by the British architect J.H. Sinclair. The museum was built in memory of the victims of World War One. The six-sided building complex and the combination of a central dome and several side domes, as well as the central prayer room, are reminiscent of their Ottoman-Byzantine model..
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The Palestinian Nakba of 1948
It's a day of celebration for Israelis but for Palestinians it's the Nakba, the catastrophe. The foundation of Israel on 14 May 1948 meant hundreds of thousands of them fled or were expelled from their homes.
The catastrophe -- For Israelis, it's a reason for celebration. But the Palestinians call May 15 the 'Nakba' or catastrophe. Israel's declaration of independence on this day in 1948 marked the beginning of a mass exodus for the Palestinians. Hundreds of thousands of them fled or were driven out of their homes. On May 15 every year, refugees holding symbolic keys demand their right to return to their long-lost homes. .
The Proimised Land -- At the end of the 19th century, Zionists in Europe called for the establishment of a Jewish state in Palestine. One of the main leaders of the movement was Theodor Herzl, who outlined his ideas in his book "The Jewish State." Growing numbers of European Jews emigrated to Palestine, not least displaced by growing anti-Semitism, particularly in Nazi Germany. .
A British mandate -- Palestine was part of the Ottoman Empire for a long period. In 1917, Britain occupied Palestine. Five years later, the League of Nations issued an official mandate for British control there, bringing the idea of a 'national homestead' for the Jewish people closer. Britain had already in the Balfour Declaration of 1917 affirmed that it favored the establishment of a Jewish state in Palestine. .
Arab rebellion -- The influx of immigrants led to recurring tensions between Jews and Arabs and triggered violent clashes - culminating in a nationwide uprising of Palestine's Arab population in 1936. Over the next three years, Jewish settlers and the British mandate powers were increasingly targeted. By 1939, British troops had brutally suppressed the rebellion. .
A disastrous bombing -- The tense circumstances at the time were fertile ground for militant Zionists and terrorist groups at the beginning of the 1930s. They attacked Arab and British targets during World War II. One object was Jerusalem's King David Hotel, which housed the British Military headquarters. On July 22, 1946, the militant right-wing Zionist group Irgun detonated a bomb in the hotel, killing 91 people. .
A plan for division -- In 1947, the United Nations passed a resolution recommending Palestine be divided into a Jewish and an Arab state. Jerusalem would become UN-controlled territory. While the Jewish side accepted the idea, Arabs rejected the division, saying it was unjust. Although Jews only made up for a third of the population, they would receive more than half of Palestine lands, Arabs criticized..
The Deir Yassin massacre -- Jews and Arabs fought hard for dominance in Palestine. On April 9, 1948, Jewish militia under the leadership of the later Israeli Prime Minister Menachem Begin attacked the Arab village of Deir Yassin. Over 100 people were killed, most of them civilians. The event has gone down in history as the "Deir Yassin massacre" and fueled tensions leading to the Arab invasion one month later. .
A new nation is born -- The British mandate in Palestine ended on May 14, 1948. On the same day, David Ben-Gurion declared the independence of the state of Israel. Three years after the end of the Holocaust, after centuries of discrimination and persecution, the new nation promised the Jewish people independence and security. But just a few hours later, the neighboring Arab countries attacked..
The Arab-Israeli War -- A military coalition of Arab states, together with Palestinian Arab forces, struggled to make an impact against the newly-founded Israeli army. Increasing numbers of immigrants and weapons imports from eastern Europe strengthened Israel's clout. The Arabs - poorly equipped and without any central military leadership - were quickly forced into a defensive position. .
Mass exodus -- The Israelis were able to take control of one Arab town after the next. Hundreds of thousands of Palestinians fled or were expelled from their homes by advancing militia. Several hundred Arab towns were depopulated. A number of agreements were finally reached in 1949 between the Arab armies and Israel which ended the hostilities..
Refugees' fate -- Over 700,000 Palestinians sought refuge in camps, dispersed across Lebanon, Syria, Jordan, the West Bank and the Gaza Strip. The United Nations urged in vain for the refugees to be allowed to return to their homes. But the refugee problem remained unsolved. Today, there are over four million Palestinian refugees..
Destroyed homes -- Israel legalized the expropriation and confiscation of Palestinian property. Several hundred Arab villages were thereupon razed to the ground, such as Menashiya in Jaffa. The depopulated areas were often given to Jewish immigrants for building new settlements. In Israel's official history books, the 'Nakba' plays no role. .
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Traces of Jewish Life in Iraq
The history of the Jews in Iraq has been documented since the Babylonian captivity, which began c. 586 C.E. During this period, Jews who had settled in and around Babylon were quickly assimilated into Babylonian society. Iraqi Jews not only flourished at this time, they also represented the oldest and most significant religious-historic Jewish community in the world. The Talmud dates from this period. In the 20th century, many Jews left the country as a result of persecution and pogroms following the Arab-Israeli war (1948).
Mausoleum of the Prophet David -- According to Jewish sources, the prophet Daniel was brought to Babylon as a young man, where he was groomed as a servant at the Royal Palace. It is thought that Daniel was buried in this mosque, in the old castle in the northern Iraqi city of Kirkuk. The pilgrimage site was originally a Jewish synagogue. Later, a church was built on the site. Since the introduction of Islam to Iraq, it has been known as the "Mosque of the Prophet Daniel". Photo: Munaf al-Saidy.
Ancient Buildings in the Jewish Quarter of Baghdad -- In the 20th century, Iraqi Jews lived primarily in Baghdad, Basra and Mosul. Baghdad's wealthy Jews lived the district of Al-Bataween. Following the country's independence in 1932, well-educated Jews belonged to the social elite. But the first anti-Zionist demonstrations broke out in Baghdad in the 1930s. Despite declarations of loyalty to Iraq, Iraqi Jews were increasingly subjected to discriminatory measures and laws. A 1941 coup led by General Rashid Ali, who would later become Prime Minister, paved the way for a violent dispossession known as the "Farhud". After years of neglect, the old houses in several districts still known as "Jewish quarters" are crumbling away. Photo: Munaf al-Saidy.
The Old Jewish Quarter in Kirkuk -- The Babylonian exile, also known as the Babylonian captivity, began in 598 C.E. with the capture of Jerusalem by the Babylonian King Nebuchadnezzar II. and lasted until the capture of Babylon in 539 C.E. by the Persian King Cyrus the Great, the sixth king of the Achaemenian dynasty. The picture shows an old Jewish quarter in the northern Iraqi province of Kirkuk. Photo: Munaf al-Saidy.
Sepulchre of the Prophet Esra in Kirkuk -- According to the Old Testament, the prophet Esra was a priest and descendant of the first high priest Aaron. He is regarded as the actual founder of modern Judaism. It is thought that Esra was buried in the old castle at Kirkuk. There is however another site purporting to be Esra's (Arabic: 'Uzair) final resting place, in the southern Iraqi province of Missan. Photo: Munaf al-Saidy.
Jewish Bazaar ''Suq Daniel'' in Baghdad -- Many Iraqi towns and cities still hold what are known as "Jewish markets". Souq Daniel, built in the 1920s in Shorja in eastern Baghdad is the city's largest Jewish market. Rental income from the shops and stalls that are still owned by exiled Iraqi Jews is collected by a special authority acting on their behalf. Photo: Munaf al-Saidy.
The Burial Site of the Jewish Prophet Hanani in Kirkuk -- The burial site of the Jewish prophet Hanani, in Arabic Hunein, is still preserved at the old castle in the northern Iraqi city of Kirkuk. The Jewish word "Hanani" means "God has gratified me", or "God is gracious". Photo: Munaf al-Saidy.
Jewish House in the Province Missan -- During the rule of the Sassanid dynasty in the late antiquity (225-634 C.E.), a dynasty heavily influenced by the ancient Persian religion of Zoroastrianism, the Jews in Mesopotamia were confronted with many religious and economic restrictions. During the era of the Abbasids (634-1258 C.E.), who built their capital in Baghdad, leading representatives of the Jewish community maintained good relations with the caliphate court. The picture shows an old Jewish house in the southern Iraqi province of Missan. Photo: Munaf al-Saidy.
Ceiling Panel of an Old Jewish House -- Houses that used to belong to Iraqi Jews still bear witness to the particular architectural style that also reflected the owners' social status. Religious symbols are a key decorative feature. The Star of David is still visible in most of the houses previously owned by Jewish families now inhabited by Muslims. Photo: Munaf al-Saidy.
Burial Site of the Prophet Nahum in Al-Qosh -- The prophet Nahum, whose book is the 7th book of the 12 minor prophets of the Jewish Tanakh or Christian Old Testament, was buried in El-Kosh in Assyria, today Al-Qosh in the northern Iraqi province of Nineveh. The Hebrew inscription on the tomb states that Nahum's grave was renovated in the year 1796 by Sassoon Salih, the great-grandfather of a Jewish merchant family. Photo: Munaf al-Saidy.
Destroyed Synagogue in the Province of Ninve -- The Great Synagogue is situated alongside the tomb of the prophet Nahum. Like other Jewish holy sites, decades of looting and neglect by local authorities have reduced it to a pile of rubble burying evidence of a key era in the history of the nation. Photo: Munaf al-Saidy.
Old Jewish Cemetary in Sadr-City, Baghdad -- In the 1970s, the Ba'ath party government in power at the time decided to relocate remains from Baghdad's largest Jewish cemetery. A Jewish businessman donated a plot for a new Jewish cemetery. There are some 4,000 graves at this cemetery, which is today located in Sadr City. The most recent burial to take place here was that of a Jewish woman who died in the year 2009. Photo: Munaf al-Saidy.
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Women Leading Change in the Arab World
The "Arab Spring" has led to a revision of our picture of the Arab woman: they've been on the streets, playing an active role in the protests, demonstrating their strong commitment to democracy, human rights and rights for women – and that has surprised and impressed many onlookers. But now that the dictators have been overthrown and new political structures are in the process of being created, many fear that women will once more be pushed out of the public space. But their courageous stand in favour of justice has shown: women are by no means the weaker sex. Arab women won't give up, and they plan to carry their revolution into the future.
Lina Ben Mhenni - "A Tunisian Girl" -- The young blogger Lina Ben Mhenni is seen by many as a key figure in the Tunisian revolution. Her blog "A Tunisian Girl" was one of the most important sources of information during the protests against the dictatorship of Zine El Abadine Ben Ali. In English, French and Arabic, Lina Ben Mhenni reported on the demonstrations, excoriated the security forces and their abuse of democracy activists, and thus gave the young protesters a voice which could be heard around the world. During the Tunisian Revolution of 2011, Lina Ben Mhenni was awarded the Deutsche Welle blog award The BOBs for her courageous reporting of events. Also in 2011, Mhenni was reported to have been nominated for the Nobel Peace Prize for her contributions and activism during the Tunisian Revolution..
Sihem Bensedrine - Proponent of Freedom and Human Rights -- Sihem Bensedrine, spokeswoman for the National Council for Freedom in Tunisia (CNLT), is one of the best-known opposition figures in Tunisia. She began her campaign for freedom of opinion and democracy in her home country while she was studying philosophy in France. She founded the feminist magazine "Nissa" and a newspaper, "Kalima", which was banned by the Ben Ali regime. She was forced into exile to escape repression following her critical publications, and the Hamburg Foundation for the Politically Persecuted in Germany offered her protection in 2002..
Sondos Sulaiman - Activist for a Free Syria -- Sondos Sulaiman has lived in exile in Germany for the last ten years. A member of the Syrian Alawite religious community, she was forced to leave her country as a result of pressure from the regime of President Bashar al-Assad over her involvement in the opposition Haddatha (Modernisation) Party and her tireless campaigning for press freedom and democratic change. Now she fights from Berlin, together with members of her party, for freedom, democracy and the equality of all Syrians. Even in Germany, she remains at risk: she receives threats from regime henchmen by telephone and mail, and her family in Syria is being put under pressure..
Samar Yazbek - The Voice of the Uprising -- "I only believe what I have seen with my own eyes." That's how the Syrian film-maker and journalist Samar Yazbek begins her latest book, "Cry for Freedom." For several months, she recorded the protests in her country, went out on to the streets and squares where the revolution was happening and spoke to demonstrators, dissidents just released from prison, but also members of the security forces. Eventually, she found herself in the sights of the Assad regime, and she fled to Paris. Now she tries to support the protest movement from exile however she can, and to report on the suffering of the Syrian people: "What I can do as a writer is to give them a voice.".
Tawakkol Karman - The First Female Arab Nobel Peace Laureate -- Tawakkol Karman is regarded as the "Mother of the Revolution" in Yemen. A courageous defender of freedom of expression and human rights, she stood at the front of the mass demonstrations against the veteran dictator, Ali Abdullah Saleh. The regime arrested her several times, but she wouldn't give in. With her "Tent of Dignity," which she set up in the centre of the capital Sanaa, she became an icon of peaceful protest. In October 2011 she was awarded the Nobel Peace Prize in recognition of her "non-violent struggle for the safety of women and for women's rights to full participation in peace-building work." She dedicated the prize to all the activists of the Arab Spring..
Iman Bugaighis - Dentist and Revolutionary -- The Libyan activist and doctor, Iman Bugaighis, was one of the first to go out on to the street in Benghazi to protest against the tyranny of the Libyan ruler, Moammar Gadhafi. She was spokeswoman for the Libyan Transformation Council until Gadhafi's overthrow. Now she campaigns for equal rights for women in her country. Iman Bugaighis supported the NATO intervention in the war: "The way the Arab world sees the West has changed since the intervention in Libya," she says, and she hopes for further support from the West for the slow process of Libyan reconstruction..
Zineb El Rhazoui - Laïcité maintenant -- "Laïcité maintenant!" A religiously neutral state – that's the demand of the French-Moroccan journalist, Zineb El Rhazoui, especially when it comes to the rights of women in Morocco. She has been one of the leaders of the protests in her country since the start of the Arab revolution. She set up the "20th February Movement" with sympathisers. As a result of repeated death threats, she has had to flee to Belgium..
Zainab Al-Khawaja - AngryArabiya -- "Angry Arabiya": Zainab Al-Khawaja comes from a family of human rights activists and achieved world-wide fame with her tweets on the protests in Bahrain. Her ten-day hunger strike was a sign of silent resistance, intended to draw attention to the arrests of her father and her husband and to demand their immediate release. She was detained twice without charge after she had taken part in opposition demonstrations. She was only released in February 2012..
Nawara Nagem - The Female Face of the Revolution -- Some people already see Nawara Nagem, regarded by many as the face of the Egyptian revolution, as a future president. The journalist, blogger and activist was involved even before the revolution in campaigning for freedom of the press and freedom of expression. From the start of the protests in January 2011, she was out on Tahrir Square in Cairo. Her interviews with the Arabic news channel Al Jazeera gave her international recognition and changed not only the way in which the Arab revolution was being reported, but also gave the protesters new courage and hope. She was honoured as "Arab Woman of the Year 2011.".
Bouthaina Kamel - Pioneer for a Democratic Egypt -- Bouthaina Kamel is known to many from Egyptian radio and television as a disputatious presenter and a sharp critic of the ruling Supreme Military Council. Now she wants to give a voice to the women of her country. The "journalist, mother and Egyptian presidential candidate," as she describes herself, is the first and only woman in Egypt ever to stand for the office. Bouthaina Kamel does not think the struggle is over yet, either for her or for her country. In an interview with Qantara.de, she said, "The transition from dictatorship to democracy is not something that can occur from one day to the next; it's a long process." .
Israa Abdel Fattah - The Digital Revolutionary -- Israa Abdel Fattah is an Egyptian internet activist and co-founder of the "Youth Movement of the 6th April," a Facebook group which was set up in 2008 in support of a strike among the workers of the textile industry in Mahalla Al-Kubra. The group was revived during the nationwide protests which led to the fall of President Hosni Mubarak. Israa Abdel Fattah supported the revolution actively on the street and on the internet. She initiated resistance actions online and gave the latest news to Al Jazeera. Her fearless activities in support of the revolution led to her being among the representatives of the Arab Spring to be awarded the Nobel Peace Prize in 2011..
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Pre-Islamic Art from Saudi Arabia
What is ancient Italian glass doing in the southern Arabian desert, how did Roman hair fashion look under date palms, and why were ancient Egyptian art styles found beside West Iranian ceramics at Arabian caravan stations? The exhibition "Roads of Arabia", currently on show in Berlin, Germany, presents spectacular artefacts from prehistory and early history, as well as from ancient Saudi Arabia: This pre-Islamic archaeological heritage, long blanketed by sandstorms and eradicated from the collective memory of the "motherland of Islam", has been the subject of research by Saudi universities, in cooperation with international colleagues. Qantara.de presents some of the most unique exhibits in this slide show.
Stone people -- The exhibition "Road of Arabia" in Berlin's Pergamon Museum displays many of Saudi Arabia's rich artistic treasures. The earliest examples date back to the fourth century BCE. These human-like stone figures, from that era, seem surprisingly modern. .
A king -- The exhibition is arranged chronologically. In addition to prehistoric arrows, visitors can discover artefacts from ancient caravan cities. Pictured is a lion's head from the second century CE from Najran in south-western Saudi Arabia. .
Some would rather forget -- In very conservative parts of the Muslim country, the period before the revelation to Mohammed is considered a time of ignorance, barbarism and polytheism. The exhibition focuses mainly on this period. .
Greece's Heracles -- This statue of the Greek hero Heracles most likely dates back to the first century CE. The exhibits in "Roads of Arabia" reveal that artistic exchange occurred between regions. Although most of the items are on loan from Saudi Arabian museums, about 80 pieces were already in Berlin. .
2,000-year-old bronze casting -- Several pieces in the Berlin exhibition come from Qaryat al-Faw, once a significant city for trade in ancient Saudi Arabia. It was located at the intersection of major trading routes that passed from South Arabia to the North-east for thousands of years. The pieces testify to the region's close proximity to the Mediterranean region. .
The holy door -- The "Door of the Kaaba" leads into Islam's most sacred place, the Kaaba. This solid silver door with floral ornamentation and calligraphy, stems from the Ottoman period and was replaced during renovation work on the Kaaba. .
Golden death mask -- This detailed death mask made of pure gold, dates from the first century BCE. By showing these treasures, Berlin's Museum for Islamic Art aims to support the national Saudi Department for Antiquities, which looks after archaeological sites and, more recently, began systematically supervising digs. .
Incence bowl for the "scent of the gods" -- The exhibition "Roads of Arabia" is considered significant as it is the first time Saudi Arabia has presented such a vast array of artworks from its pre-Islamic history. However the exhibition will not be shown in Islamic countries..
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The Many Faces of the Arab Revolutions
The Arab Spring has many faces: Anger, hope, exhaustion and outright fear have marked the lives of thousands of people between Libya and Syria in recent months. While there is already widespread concern at the prospect of counter-revolutions and frustration at the political stagnation following the ousting of the old guard in some nations, in others people still fear for their survival
The Many Faces of the Arab Revolutions -- Wael Ghonim founded the Facebook group "We are all Khaled Said" and ascended to revolutionary hero status. Tens of thousands of people responded to the Facebook group's call to demonstrate on Tahrir Square on 25 January 2011.
The Many Faces of the Arab Revolutions -- Egyptian demonstrators on Tahrir Square with a placard bearing the image of Khaled Said, the young man beaten to death by police.
The Many Faces of the Arab Revolutions -- Outright rage: Man burns a portrait of former Egyptian President Mubarak.
The Many Faces of the Arab Revolutions -- A demographic shift, high youth unemployment and displeasure at repressive political systems – seen as the explosive mix that led to the revolts.
The Many Faces of the Arab Revolutions -- The cry for freedom: Tens of thousands of Egyptians faced 30,000 police and security personnel during the mass protests of 25 January 2011.
The Many Faces of the Arab Revolutions -- Egyptian youngsters on the streets of Cairo: As well as anger and annoyance, the young anti-Mubarak demonstrators also share some happy moments.
The Many Faces of the Arab Revolutions -- ...for some, this is a chance to get together and sing some revolutionary songs.
The Many Faces of the Arab Revolutions -- Egyptian women protested against the system on an equal footing with men – a sight that some western observers found unusual.
The Many Faces of the Arab Revolutions -- Joy and relief on Tahrir Square following the resignation of Mubarak. The pain and anguish appears to have been forgotten for now.
The Many Faces of the Arab Revolutions -- Fears that Islamic forces will step in to fill the political vacuum: Tunisian women call for freedom and a secular system following the toppling of Ben Ali.
The Many Faces of the Arab Revolutions -- Mass protests against President Ali Abdullah Salih began in the Yemeni capital on 27 January 2011. Here too, the state moved to crush the demonstrations by violent means.
The Many Faces of the Arab Revolutions -- Intellectuals, women and young people feel they have been left disadvantaged by the 1990 reunification of North and South Yemen during Saleh's rule, which they say was a regressive measure.
The Many Faces of the Arab Revolutions -- On 18 March 2011, "Bloody Friday", Yemeni security forces shot at demonstrators from rooftops killing 52 people.
The Many Faces of the Arab Revolutions -- Yemeni opposition protesters celebrate the departure of head of state Ali Abdullah Saleh to attend a clinic in Saudi Arabia. Saleh was injured in a grenade attack on the presidential palace.
The Many Faces of the Arab Revolutions -- In fear of Assad's henchmen: Fearing the wrath of the Syrian regime, many Syrians have fled to Turkey where they've been accommodated in four tent camps and largely shielded from the outside world.
The Many Faces of the Arab Revolutions -- Syrian opposition leaders meet in Istanbul on 16 July 2011 to discuss strategies aimed at ousting President Assad. No agreement was reached on the formation of a transitional government.
The Many Faces of the Arab Revolutions -- Internet savvy and multimedia-wise: Whereas they used to be excluded from political and social decision-making, the young generation of Arab protesters now networks on a global level.
The Many Faces of the Arab Revolutions -- Libyan opposition fighter with child: As the conflict continues, fighters are provided with everything they need by their families.
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Mosques in Germany
These days, mosques in Germany are as diverse as the Muslim communities they represent. There are those that reflect the architectural tradition of classical Ottoman mosque design, but Germany has in the meantime also become home to several modern and innovative mosques such as those in Penzberg or the Cologne district of Ehrenfeld. Every year on October 3, the mosques operate an open-door policy for interested visitors. But in actual fact, it's possible to visit a mosque at any time.
Mosques in Germany -- The construction of a large mosque in the Cologne district of Ehrenfeld triggered years of political and ideological debate on a national level. Public perception of the DITIB's central mosque has in the meantime undergone a transformation..
Mosques in Germany -- The first new mosque to be built in the former East Germany was opened in October 2008. The Ahmadiyya Mosque in the Berlin district of Pankow has prayer halls for men and women, each with a capacity for 150 worshippers..
Mosques in Germany -- The Omar Mosque, also known as the Khattab Mosque in the Berlin district of Kreuzberg was built in 2008 by the ''Islamic Association for Charitable Projects''. It has four minarets. The prayer hall with its two-storey gallery can hold around 1,000 worship.
Mosques in Germany -- The prayer hall of the mosque in the upper Bavarian town of Penzberg, which was built in 2006, is bathed in a blue light from the shimmering façade made from thousands of glass fragments..
Mosques in Germany -- The Sehitlik Mosque in the Berlin district of Neukölln is located on the site of the old Turkish cemetery, which gives the mosque its name – ''Sehitlik'' means ''martyrs' resting place''. Turkish soldiers who came to Germany in 1914 were buried here..
Mosques in Germany -- Two external flights of stairs lead into the magnificent main prayer hall at the Sehitlik Mosque on the Columbiadamm in Neukölln. It can accommodate around 1,000 worshippers..
Mosques in Germany -- In a spectacular project, artist Boran Burchhardt redesigned both the minarets of the Centrum Mosque in the Hamburg district of St. Georg in September 2009..
Mosques in Germany -- When it was built in 1973, the Fatih Mosque in Bremen was the city-state's first Muslim house of worship. The prayer hall interior was painted by two Chinese and four Turkish artists..
Mosques in Germany -- In 1995, arsonists attacked the provisional house of prayer serving Turkish Muslims in the Essen district of Katernberg. The campaign for the construction of a new mosque was supported by many committed members of the public..
Mosques in Germany -- In 1999, a mosque was built for the growing Turkish population alongside a former farmhouse in the Munich suburb of Pasing..
Mosques in Germany -- The Fatih Mosque in Wülfrath near Dusseldorf was inaugurated in 2003 by the President of the Bundestag at the time, Wolfgang Thierse..
Mosques in Germany -- The Merkez Mosque in Duisburg, which was inaugurated in 2008, is one of the largest mosques in Germany. It has the capacity to accommodate 1,200 worshippers beneath its resplendent cupola..
Mosques in Germany -- Washing is of central importance to the Muslim prayer ritual. The Yavuz Sultan Selim Mosque in Mannheim has an especially beautiful room for this purpose. The prayer house is an architectural synthesis of old and new..
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Gadhafi: The End of a Tyrant
He seized power with force and wanted to lead Libya into a golden age of popular government. But his megalomania became his doom. On October 20, 2011, Moammar Gadhafi, for decades one of the most piercing figures in the league of Arab despots, was killed following fighting in Sirte.
The most flashy despot -- The most flashy despot: He seized power with force and wanted to lead Libya into a golden age of popular government. But his megalomania became his doom. On October 20, 2011, Moammar Gadhafi, for decades one of the most piercing figures in the league of Arab despots, was killed following fighting in Sirte..
Victory is sweet -- Victory is sweet: People on the streets in Libya rejoice on the historic day, distributing sweets. For them, the victory over the tyrant is finally truly sweet. Gadhafi had circled over Libya like a ghost for weeks. October 20 has become one of the outstanding days of the Arab Spring for the people in Libya..
A pan-Arab dream -- A pan-Arab dream: Born in 1942 into a simple Bedouin family, Gadhafi became an officer, seizing power in a military coup at the age of 27. He proclaimed Islam to be the path to social revolution, dreaming of a federation with other Arab states. At the same time, Gadhafi allegedly held contact to groups such as the IRA, the ETA and the PLO. For many years, he was considered a key figure in worldwide terrorism..
The Green Revolution -- The Green Revolution: After gaining power, Gadhafi nationalized the banking and oil sectors. His "Green Book," a political manifesto, stipulated that Libyans should rule themselves politically and economically in so-called people's committees. But at the same time, Gadhafi had tight control over the army, police and security forces..
African Union -- African Union: After his dreams of a pan-Arab federation failed, Gadhafi turned to Africa. In 2009, he took over as head of the African Union, telling delegates that they had to express their will for a united Africa. The foundation of a United States of Africa was his goal..
Change of course -- Change of course: In an attempt to bring his country into the international fold, Gadhafi gave up his plans to develop nuclear and chemical weapons. Libya's vast oil and gas reserves made Gadhafi a crucial trading partner for the West..
UN speech -- UN speech: On September 23, 2009 Gadhafi was allowed to address the UN General Assembly for the first time. In a rambling tirade he slammed the UN Security Council and the United States..
Adulation -- Adulation: Gadhafi was internationally ostracized as a supporter of terrorism - and fawned over as a trade partner. The West considered the self-proclaimed revolutionary leader with his apparently bizarre habits unpredictable. But many top politicians nonetheless had no reservations in contact..
The man with the umbrella -- The man with the umbrella: One of Gadhafi's last public appearances was on February 22, 2011 and just as bizarre as the man himself. He appeared on Libyan television in order to repudiate rumors that he had fled Tripoli after 41 years in power..
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The Al Mutanabbi Street in Baghdad
Al Mutanabbi Street is one of the oldest and best known streets in the Iraqi capital Baghdad, viewed as a seismograph of the state of Iraqi culture over the course of the centuries. The history of the street goes back to the time of the Abbasids. It was the site of the first book traders' market in the metropolis that was Baghdad. With its almost inexhaustible supply of books, Al Mutanabbi Street served as a contemporary witness to the political and cultural changes taking place in Mesopotamia. While in the 1950s, most of the books available were Marxist writings, these were later replaced by nationalistic Pan-Arabic works. For more than 30 years, traders were only allowed to sell books that glorified the Ba'ath ideology and later Saddam Hussein. All photos by Munaf al-Saidy
The Al Mutanabbi Street in Baghdad -- Naim Al-Shattri is an Iraqi intellectual and owner of one of the oldest bookshops on Al Mutanabbi Street. He worked in his father's shop as a boy, and can be found at the weekly book market every Friday.
The Al Mutanabbi Street in Baghdad -- Every Friday, traders invite people to take look at the kind of books that were forbidden for 30 years by the Ba'athist regime.
The Al Mutanabbi Street in Baghdad -- Al Mutanabbi Street flourished again after the toppling of the Ba'athist regime in 2003. New books can be found in every corner – not just critical appraisals of the Ba'ath era, but also works by Iraqi writers.
The Al Mutanabbi Street in Baghdad -- Many Baghdad residents have childhood memories of Al Mutanabbi Street. This is because it's also home to the largest market for school-related goods in Iraq.
The Al Mutanabbi Street in Baghdad -- The books on offer reflect the diversity of the Iraqi population itself: books about literature in Iraq and the Middle East, history, political theory, religious treatises, technical books, children's books and comics.
The Al Mutanabbi Street in Baghdad -- the times are a changing - and so are the books: In the 1960s and early 1970s, Al Mutanabbi Street was the stage for political conflict between various forces, primarily between Communists and Pan-Arabists.
The Al Mutanabbi Street in Baghdad -- The rise of religious parties in the political life of the new Iraq has led to a new dominance of religious works. Forbidden for decades, they now replace writings that espoused the Ba'ath ideology.
The Al Mutanabbi Street in Baghdad -- A car bomb exploded here on 5 March 2007, at a time when security was fragile in the new Iraq. Forty people died in the attack, the street was later rebuilt.
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Ramadan in Asia
Ramadan is a holy month for the world's Muslims. It is a month of peace and the time in which the Koran was first sent down from heaven to the Prophet Mohammed. The fasting takes place from sunrise to sunset and means abstinence from eating, drinking and sex. It is a form of worship. Those who fast should gain a better appreciation of the predicament of the poor and the destitute. Ramadan is also a month devoted to intensive prayer and social welfare. Our slide show presents impressions of Ramadan from the varied Islamic cultures all across Asia.
Ramadan in Asia -- During Ramadan, the ninth month of the Islamic lunar calendar, the breaking of the fast, or ''Iftar'', begins at sunset. A Pakistani family celebrate ''Iftar'' on the square of the 17th century Mughal Badshahi Mosque in Lahore.
Ramadan in Asia -- A father and son in Indian Kashmir conduct the cleansing ritual to prepare themselves for the obligatory prayers. Ramadan is also a time devoted to intensive prayer and spiritual reflection.
Ramadan in Asia -- Every country has its own culinary customs for the ''Iftar'' celebration. In Pakistan, for example, the fast is broken with dates, pakora, choley and chutney. A short prayer is uttered before the breaking of the fast.
Ramadan in Asia -- Muslims are required to share their food with the poor during Ramadan. Here in the Malaysian capital Kuala Lumpur, food is prepared for residents of the entire city.
Ramadan in Asia -- Iftar dinner for jobless men in Afghanistan. Alongside the declaration of faith, daily prayer, the pilgrimage to Mecca and the giving of alms, fasting is, as one of the five pillars of Islam, an integral element of the faith.
Ramadan in Asia -- Children, such as this boy, who is a member of the Chinese Hui minority, are exempt from fasting. Pregnant women and the sick are also not required to fast.
Ramadan in Asia -- Women conducting ''Tarawih'' prayers at the Istiqlal Mosque in Jakarta. Tarawih prayers are extra prayers performed at night during Ramadan.
Ramadan in Asia -- Ramadan sees increased numbers of the faithful visiting holy shrines, to express their wishes and prayers. Iranian Shiites touch the grave of Saleh at his mausoleum north of the capital Tehran.
Ramadan in Asia -- Close to the historic Eyüp Sultan Mosque in Istanbul, people enjoy the short night before the next day of fasting begins.
Ramadan in Asia -- Household outgoings soar during Ramadan. Many people are not only spending more money on food, they also buy prayer mats and other religious articles. Market in Bangladesh.
Ramadan in Asia -- China is home to around 22 millions Muslims, members of the Hui and Uyghur minorities. Many of them are fasting this month. Two Hui Muslims read the Koran in this Chinese mosque in Beijing.
Ramadan in Asia -- The beginning and the end of Ramadan are determined with the sighting of the crescent of the moon. This year, the holy month began on 1 August and will probably continue until the 30 or 31 of August.
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Children in Afghanistan
Journalist Martin Gerner has made several trips to Afghanistan since 2004, reporting for various German radio stations and print publications. The photographs he has taken in the country represent an attempt to capture the everyday life of children in Afghanistan.
1 -- Children and young people practice Taekwondo in the Kabul Children's Circus. In addition to artistic exercises, the Children's Circus emphasizes the value of athletic training. Martial arts have a long tradition in Afghanistan.
2 -- Yellow and white taxis are a common sight in the center of Kabul. Over the decades, older models have proven to be particularly reliable. Here the cab driver is taking along a friend to help with a repair job.
3 -- Boys and girls from the Children's Circus play presidential elections. In early October 2004, the world saw the first free elections in Afghanistan in over 30 years. A few days later, children and their teachers reenact these historic scenes, giving election speeches and voting. That way the boys and girls can understand what has just happened in their country.
4 -- A boy in Jalalabad repairs a motorized rickshaw. These small motorbikes with bench seats are the main form of transportation in the capital of Nangarhar Province.
5 -- Drawing class in a school in Karte Seh, Kabul. Here is a mixed class of boys and girls. Often classroom instruction is segregated according to gender.
6 -- To celebrate the national holiday, groups of schoolchildren parade through the stadium in Kandahar. Girls dressed in traditional clothing carry pictures of President Hamid Karsai and King Zahir Shah. Every year on August 19th the country marks the day it gained its independence from Britain in 1919.
7 -- In the Kabul Children's Circus, children learn to walk on stilts, juggle, ride a unicycle and perform acrobatic feats.
8 -- A young shoeshine boy in front of the great mosque of Herat. Children learn to assume responsibility at an early age. This boy earns money to help support his family.
9 -- Children in Kabuli swing tin cans with pieces of incense inside. This ritual known as the burning of spand is supposed to drive away evil spirits and bring good fortune. The boys also recite verses.
10 -- An easy exercise in unicycle riding. At the Children's Circus, the youngsters have fun learning acrobatic tricks. Unicycle riding is part of the official show that the children perform at schools in Kabul for classmates who are their own age.
11 -- Activities at the Kabul Children's Circus include making handicrafts and performing puppet shows. Bright colors have been painted on the interior and exterior of the villa where the children spend half the day, either before or after attending school.
12 -- On a mountain in the center of Kabul, children like to swing from an old cable that hangs from a pole. In the background is the Kabul basin and part of the city. The population in the capital has grown to an estimated 4 million inhabitants. Electrical power and the city's infrastructure have failed to keep pace with the influx of new inhabitants.
13 -- A child in the great mosque of Mazar-i-Sharif, where children are schooled in Koran suras .
14 -- Orphans put together and fold an English- and Persian-language newspaper called the Kabul Weekly and then peddle it on the streets. Passersby usually pay around 10 afghani (approx. 20 cents) per issue. The boys are allowed to keep half the amount that they collect. The money helps to support their relatives.
15 -- A class of schoolchildren has gathered on the edge of the annual Gul-e-Naranj (orange tree blossom) literature and poetry festival in Jalalabad. The painted picture shows Ahmad Shah Masood, the murdered leader of the Northern Alliance.
16 -- Children play billiards in a public park in Jalalabad. This old billiard table once stood in a nearby hotel before it was retired from service.
17 -- A girl with her mother and siblings in front of the entrance to the house where she lives in Karte Char, Kabul. The house has neither electricity nor running water. After returning to Kabul in 2002, the family could not move back into their own apartment, which they had left during the civil war in the 1990s.
18 -- When it comes to public transportation, Afghans are mobility experts. A scene from the city of Balkh, not far from Mazar-i-Sharif in the North.
19 -- A girl in Kabul.
20 -- The children from the Kabul Children's Circus decorate the walls of the villa where they learn to perform. Here a number of boys are painting a map of Afghanistan where each province is given a different color.
21 -- Children from the Kabul Children's Circus playing tug-of-war .
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Women in Iran
The image of women in Iran has undergone dramatic change in recent years; Today, many Iranian women play a much more active role in their nation's economic and social life than during the Shah era. More than half of all students at Iranian universities are female. And in professional life, many Iranian women are keeping pace with their male counterparts, working as doctors, engineers, teachers and university lecturers. As actors and directors, they are making a significant contribution to the cultural life of their nation. And despite all the restrictions imposed on them by Islamic moral guardians in public life, they are making their presence felt in the sporting world too – something that would have been unthinkable just decades ago.
Women in Iran -- Camerawoman working on a film set.
Women in Iran -- Bus driver in Tehran.
Women in Iran -- Headscarf football fun in a Teheran park.
Women in Iran -- Female scientist at a research centre.
Women in Iran -- University graduation ceremony.
Women in Iran -- Ladies playing sports in a public park.
Women in Iran -- Young Iranians practising karate.
Women in Iran -- Mountain bikers.
Women in Iran -- Iranian women participating in a martial arts competition.
Women in Iran -- Iranian women buying sports clothing.
Women in Iran -- Mountain climber.
Women in Iran -- Alpine skiing in Iran.
Women in Iran -- Two female musicians playing in an orchestra.
Women in Iran -- Musicians in a group playing traditional Iranian music.
Women in Iran -- A young woman playing the tympani in an orchestra.
Women in Iran -- A peasant woman in Southern Iran.
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The Restauration of the Iraqi Marshland
In the years 2003, 2004 and 2006, Ikhlas Abbis traveled through the marshlands of southern Iraq. He took photographs of the process of development taking place in the swamps, which were drained under Saddam Hussein in the 1980s and reflooded after his overthrow.
The Restoration of the Iraqi Marshlands -- Ravaged land: Before war broke out between Iran and Iraq and the marshes were drained in the 1980s, groves of date palms flourished in southern Iraq. Where 30 million trees once stood there are now only about eight million..
The Restoration of the Iraqi Marshlands -- We are the authors of our own fate! After the fall of Saddam, the inhabitants of the marsh regions began to open the floodgates of the artificial dams on the Euphrates and Tigris rivers. But it will still take a long time to restore the ecological balance of the dried landscape..
The Restoration of the Iraqi Marshlands -- When the marshes were drained, the residents were forced to create their own lake for fishing in order to secure at least a portion of their livelihood and their own food supply..
The Restoration of the Iraqi Marshlands -- New life – the reflooding of the drained swamp landscape began in December 2003. The first people to return found shelter in provisional reed dwellings, which they will rebuild completely following the ancient traditions..
The Restoration of the Iraqi Marshlands -- Where there's water, there's life: Only two years ago, this was a dry steppe zone. Today, the Marsh Arabs live almost as they used to in their original environment. Here, swamp residents gather reeds to feed their water buffalo..
The Restoration of the Iraqi Marshlands -- Lush vegetation: Because of the abundant growth of reeds, fishers have a harder time today making their way through the marshes..
The Restoration of the Iraqi Marshlands -- Fishermen take a midday break on rafts made of reeds. At night, they fish, and on the next day they bring their catch to the fish market in the nearest town..
The Restoration of the Iraqi Marshlands -- In the flooded marsh regions, the reeds grow to an average of three meters high in just three months. The small islands in the water offer the fishermen a dry place to unload their catch for transport..
The Restoration of the Iraqi Marshlands -- The fish business has been booming ever since the summer of 2003 – for example here in the southern Iraqi town of Amara. During the embargo, freshwater fish were a rarity..
The Restoration of the Iraqi Marshlands -- The residents put the water from the flooded areas to multiple uses – including as drinking water. The government and the aid organizations have been able to provide some villages with water purification facilities..
The Restoration of the Iraqi Marshlands -- Papyrus reeds were already being used to build dwellings in ancient Sumeria. Today, the residents of the Iraqi Marshlands still live in these elaborately constructed, spacious reed homes..
The Restoration of the Iraqi Marshlands -- In the Iraqi Marshlands, people still make floor mats, walls and roofs for their homes (called "sarifs") according to ancient traditions. Just one year after water returned to the region, business in reed products of all kinds is booming..
The Restoration of the Iraqi Marshlands -- Young Iraqis from the town of Alchebajeesch play on the banks of a flooded branch of the Tigris..
The Restoration of the Iraqi Marshlands -- The "Marsh Arabs" live almost exclusively from livestock farming, fishing and agriculture, all in harmony with nature..
The Restoration of the Iraqi Marshlands -- In a traditional guesthouse ("mudif") the distinguished tribal chieftains or religious worthies meet with the males of the village to share the latest news over coffee..
The Restoration of the Iraqi Marshlands -- Welcome to the "Mudif" of Saajeed Faleh. A countryside meeting over coffee, near the town of Qurna..
The Restoration of the Iraqi Marshlands -- A newly built elementary school on the road between Qurna and Chebayesh (about 80 km northwest from Basra)..
The Restoration of the Iraqi Marshlands -- The Shiite religious tradition, over a thousand years old, is practiced primarily in the southern part of Iraq. In Muharram, the month of mourning, people commemorate Hossein, the grandson of the prophet Mohammed and youngest son of Imam Ali, who suffered a martyr's death at Kerbala..
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Islam in China
Photojournalist Sean Gallagher traveled through the Islamic region of China in autumn of 2005. His photos show a vibrant Islamic society which nevertheless always feels threatened by China's centralized power structure.
Islam in China -- An old man at Niu Jie Mosque..
Islam in China -- A young Muslim man looks on as men wait for a service to start marking the beginning of Eid al-Fitr, the festival marking the end of Ramadan..
Islam in China -- Muslim men worshiping at Niu Jie Mosque during Eid al-Fitr..
Islam in China -- The outside of the National Headquarters for Hui Muslims in the Muslim district of Niu Jie..
Islam in China -- A Uighur Muslim (from the western province of Xinjiang) prays at sunset in a back alley off Tiananmen Square..
Islam in China -- A young Muslim woman prays in the bedroom of her home..
Islam in China -- A woman sells traditional Muslim clothing during the festival Eid al-Fitr..
Islam in China -- Muslim men worshiping at Niu Jie Mosque during Eid al-Fitr..
Islam in China -- A young Muslim boy stands outside his families shop in the Muslim district Niu Jie..
Islam in China -- A young Muslim man cooks in the kitchen of his family’s restaurant near Tiananmen Square..
Islam in China -- A young Muslim family in their restaurant near Tiananmen Square..
Islam in China -- Muslim woman in the street..
Islam in China -- Acrobatic performers prepare to go on stage during celebrations for Eid al-Fitr..
Islam in China -- Muslim women at Niu Jie Mosque during celebrations for Eid al-Fitr..
Islam in China -- A mural on the outside of a Muslim nursery school representing Uighur Muslims from the western province of Xinjiang..
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