Hanane shahshahani biography of william
Please read the letter below and sign with your name and affiliation to support our appeal to unseat the Israeli state from the United Nations General Assembly. Please note, this letter is open for scholars and practitioners of international law, international relations, conflict studies, politics and genocide studies.
As scholars and practitioners of international law, international relations, conflict studies, politics and genocide studies, we call on the UN General Assembly and its Member States to unseat the Israeli state from the Assembly as soon as possible to safeguard the credibility and legitimacy of the UN Charter and the international legal order.
Israel has demonstrated a policy of persistent defiance and disrespect to the UN and the international legal system. This began with its disregard for the Palestinian right of return enshrined in Resolution 194 (III) (1948), and Palestinian state sovereignty enshrined in Resolution 181 (II) (1947). Upon Israel’s admission to the UN through Resolution 273 (III) (1949), Israeli representatives committed to respecting these resolutions which were viewed as conditions of admission by other states and UN representatives. Over the decades, Israel has also shown contempt for General AssemblyResolutions as well as the International Court of Justice’s (ICJ) 2004 Advisory Opinion calling on Israel to respect the Palestinian people’s self-determination right and condemning its annexation and colonisation of the Occupied Palestinian Territory (OPT). As the recent ICJ Advisory Opinion has outlined, Israel has systematically frustrated the right of the Palestinian people to self determination and the right of return in contravention of the Resolutions mentioned above. Israel has also repeatedly flouted multiple SecurityCouncil Resolutions, which in itself is a violation of Article 25 of the UN Charter. In accordance with Article 6 of the UN Charter, the General Assembly, upon recommendation of the Security Council,
Conference Program - Full
As an ancient-rooted and a living spring-new year festival, Nowruz has influenced all nations and religious traditions that had encountered the Iranian plateau and were neighbors of the Iranian plateau. In this study, I will deal with the similarities and differences between the Zoroastrian-based Nowruz and the non-Zoroastrian Anatolian Nowruz feast. The main idea is to demonstrate the impact and influence of Zoroastrian-Iranian Nowruz on Anatolian communities and to uncover roots of Nowruz which has varied influence on all Anatolian communities, especially Kurds and Zazas moreso than Turks. Additionally, this paper tries to clarify how Nowruz become a non-Zoroastrian festival and to debunk claims that Nowruz is an ancient Turkic spring feast, not to dedicate Anatolian Nowruz to Turks. Every community or ethnicity relates to Nowruz using different concerns in Anatolia. For instance, Turkic tribes that had emigrated from Central Asia to Anatolia interestingly related the Nowruz feast to their origin myth. According to that myth, they were secluded in the Ergenekon area and they had tried to melt the iron mountain. Whenever they had saved themselves, the time of salvation had become a commemorative day. Meanwhile, this day coincided with the first day of the spring season and was celebrated as a New Year and salvation day. Instead of that, they have surprisingly called this feast as Nowruz. Moreover, they embraced Nowruz and claimed it as a Turkic feast. After the Islamizing of Anatolia, especially under Ottoman rule, Nowruz had been celebrated as a semi-official feast and the spring feast had been, and still is, called ‘Nowruz’ in various dialects, such as Sultani Nevruz, Navrez, Navsarız, Mevris, Gulnavriz and so on. Nowruz is celebrated in the Anatolian lands as a non-Zoroastrian festival. However, it has a deeply interesting relationship wi TABLE OF CONTENTS 1. List of Journals THE ANNALS OF THE AMERICAN ACADEMY OF POLITICAL AND SOCIAL SCIENCE, November 2014 (Vol. 656) ANTHROPOLOGY OF THE MIDDLE EAST, Winter 2013 (Volume 8, No. 2) ARMED FORCES & SOCIETY, January 2015 (Vol. 41, No. 1) ASPJ AFRICA & FRANCOPHONIE, Fall 2014 (Vol. 5, No. 3) BILGE STRATEJI, Fall 2014 (Vol. 6, No. 11) BRITISH JOURNAL OF CRIMINOLOGY, January 2015 (Vol. 55, No. 1) BRITISH JOURNAL OF MIDDLE EASTERN STUDIES, (Vol. 41, No. 1, 2014) BRITISH JOURNAL OF MIDDLE EASTERN STUDIES, (Vol. 41, No. 2, 2014) BRITISH JOURNAL OF MIDDLE EASTERN STUDIES, (Vol. 41, No. 3, 2014) BRITISH JOURNAL OF MIDDLE EASTERN STUDIES, (Vol. 41, No. 4, 2014) BRITISH JOURNAL OF RELIGIOUS EDUCATION, September 2014 (Vol. 36, No. 3) BRITISH JOURNAL OF RELIGIOUS EDUCATION, (Vol. 37, No. 1, 2015) BUSINESS AND PROFESSIONAL COMMUNICATION QUARTERLY, December 2014 (Vol. 77, No. 4) LES CAHIERS DE L’ORIENT, Autumn 2014 (No. 116) CONFLUENCES MÉDITERRANÉE, Printemps 2014 (No. 89) COOPERATION AND CONFLICT, December 2014 (Vol. 49, No. 4) CROSS-CULTURAL RESEARCH, February 2015 (Vol. 49, No. 1) CURRENT SOCIOLOGY, January 2015 (Vol. 63, No. 1) CURRENT TRENDS IN ISLAMIST IDEOLOGY, (Vol. 17, 2014) DISCOURSE & SOCIETY, January 2015 (Vol. 26, No. 1) EUROPEAN JOURNAL OF INTERNATION LAW, August 2014 (Vol. 25, No. 3) EUROPEAN JOURNAL OF INTERNATIONAL RELATIONS, December 2014 (Vol. 20, No. 4) GENDER & SOCIETY, December 2014 (Vol. 28, No. 6) GLOBAL MEDIA & COMMUNICATION, December 2014 (Vol. 10, No. 3) HISTORY AND THEORY, December 2014 (Vol. 53, No. 4) HOMMES & MIGRATIONS, July-Sep. 2014 (No. 1307) INTERNATIONAL COMMUNICATION GAZETTE, December 2014 (Vol. 76, No. 8) INTERNATIONAL JOURNAL OF CROSS CULTURAL MANAGEMENT, August 2014 (Vol. 14, No. 2) INTERNATIONAL JOURNAL OF MIDDLE EAST STUDIES, November 2014 (Vol. 46, No. 4) We, the undersigned, are a group of Iranian scholars, artists, journalists and activists who are deeply concerned by the recent decision of Iranian filmmaker Mohsen Makhmalbaf to take part in the Jerusalem International Film Festival from July 4-13, 2013. His participation directly violates the International call for Boycott, Divestment, and Sanctions (BDS) of the State of Israel issued by Palestinian civil society in 2005, as well as the specific call for Academic and Cultural Boycott of Israel issued in July 2004. As human beings of conscience, we are appalled by the brutality Palestinians undergo at the hand of Israeli occupation and we are supportive of the non-violent global BDS movement which seeks to pressure Israel to implement an equitable, just solution to the ethnic cleansing of 1948, the occupation of Palestinian lands since 1967, and the current implementation of an apartheid system. We are deeply dismayed at Mr. Makhmalbaf”s disregard for the global movement for Palestinian human rights and the implicit support for Israel”s apartheid policies that his decision to attend a film festival directly sponsored by the Israeli government represents, particularly given that he is being prominently honored by the festival with a special tribute. Mohsen Makhmalbaf is a prominent Iranian filmmaker who for years has depicted the harsh realities of the most marginalized sectors of Iranian society in vivid detail. His 1989 Marriage of the Blessed, for example, staged the reality of Iran-Iraq war and showed us the ethical and political struggles of ordinary subjects within violent contexts. He showed us how to bear witness to the reality of violence. His continued persistence on truth and justice has forced him into exile from his homeland. How can we forget what he himself taught us when the plight of the Palestinians today demands such a reckoning? We are deeply concerned that an artist so attuned to the brutalities of state violence in his homelan Current Contents, Vol.34, No. 6, December 2014