Arab Food Quotes

We look up to see if it is day or night. If stars burn cool and moon does shine, We take to smoke divine and wine. If breath of sun does belch its heat, we boil coffee and prepare to eat.

Dearest creature in creation, Study English pronunciation. I will teach you in my verse Sounds like corpse, corps, horse, and worse. I will keep you, Suzy, busy, Make your head with heat grow dizzy. Tear in eye, your dress will tear. So shall I! Oh hear my prayer. Just compare heart, beard, and heard, Dies and diet, lord and word, Sword and sward, retain and Britain. (Mind the latter, how it’s written.) Now I surely will not plague you With such words as plaque and ague. But be careful how you speak: Say break and steak, but bleak and streak; Cloven, oven, how and low, Script, receipt, show, poem, and toe. Hear me say, devoid of trickery, Daughter, laughter, and Terpsichore, Typhoid, measles, topsails, aisles, Exiles, similes, and reviles; Scholar, vicar, and cigar, Solar, mica, war and far; One, anemone, Balmoral, Kitchen, lichen, laundry, laurel; Gertrude, German, wind and mind, Scene, Melpomene, mankind. Billet does not rhyme with ballet, Bouquet, wallet, mallet, chalet. Blood and flood are not like food, Nor is mould like should and would. Viscous, viscount, load and broad, Toward, to forward, to reward. And your pronunciation’s OK When you correctly say croquet, Rounded, wounded, grieve and sieve, Friend and fiend, alive and live. Ivy, privy, famous; clamour And enamour rhyme with hammer. River, rival, tomb, bomb, comb, Doll and roll and some and home. Stranger does not rhyme with anger, Neither does devour with clangour. Souls but foul, haunt but aunt, Font, front, wont, want, grand, and grant, Shoes, goes, does. Now first say finger, And then singer, ginger, linger, Real, zeal, mauve, gauze, gouge and gauge, Marriage, foliage, mirage, and age. Query does not rhyme with very, Nor does fury sound like bury. Dost, lost, post and doth, cloth, loth. Job, nob, bosom, transom, oath. Though the differences seem little, We say actual but victual. Refer does not rhyme with deafer. Foeffer does, and zephyr, heifer. Mint, pint, senate and sedate; Dull, bull, and George ate late. Scenic, Arabic, Pacific, Science, conscience, scientific. Liberty, library, heave and heaven, Rachel, ache, moustache, eleven. We say hallowed, but allowed, People, leopard, towed, but vowed. Mark the differences, moreover, Between mover, cover, clover; Leeches, breeches, wise, precise, Chalice, but police and lice; Camel, constable, unstable, Principle, disciple, label. Petal, panel, and canal, Wait, surprise, plait, promise, pal. Worm and storm, chaise, chaos, chair, Senator, spectator, mayor. Tour, but our and succour, four. Gas, alas, and Arkansas. Sea, idea, Korea, area, Psalm, Maria, but malaria. Youth, south, southern, cleanse and clean. Doctrine, turpentine, marine. Compare alien with Italian, Dandelion and battalion. Sally with ally, yea, ye, Eye, I, ay, aye, whey, and key. Say aver, but ever, fever, Neither, leisure, skein, deceiver. Heron, granary, canary. Crevice and device and aerie. Face, but preface, not efface. Phlegm, phlegmatic, ass, glass, bass. Large, but target, gin, give, verging, Ought, out, joust and scour, scourging. Ear, but earn and wear and tear Do not rhyme with here but ere. Seven is right, but so is even, Hyphen, roughen, nephew Stephen, Monkey, donkey, Turk and jerk, Ask, grasp, wasp, and cork and work. Pronunciation (think of Psyche!) Is a paling stout and spikey? Won’t it make you lose your wits, Writing groats and saying grits? It’s a dark abyss or tunnel: Strewn with stones, stowed, solace, gunwale, Islington and Isle of Wight, Housewife, verdict and indict. Finally, which rhymes with enough, Though, through, plough, or dough, or cough? Hiccough has the sound of cup. My advice is to give up!!!

Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire

A Persian, a Turk, an Arab, and a Greek were traveling to a distant land when they began arguing over how to spend the single coin they possessed among themselves. All four craved food, but the Persian wanted to spend the coin on angur; the Turk, on uzum; the Arab, on inab; and the Greek, on stafil. The argument became heated as each man insisted on having what he desired. A linguist passing by overheard their quarrel. “Give the coin to me,” he said. “I undertake to satisfy the desires of all of you.” Taking the coin, the linguist went to a nearby shop and bought four small bunches of grapes. He then returned to the men and gave them each a bunch. “This is my angur!” cried the Persian. “But this is what I call uzum,” replied the Turk. “You have brought me my inab,” the Arab said. “No! This in my language is stafil,” said the Greek. All of a sudden, the men realized that what each of them had desired was in fact the same thing, only they did not know how to express themselves to each other. The four travelers represent humanity in its search for an inner spiritual need it cannot define and which it expresses in different ways. The linguist is the Sufi, who enlightens humanity to the fact that what it seeks (its religions), though called by different names, are in reality one identical thing. However—and this is the most important aspect of the parable—the linguist can offer the travelers only the grapes and nothing more. He cannot offer them wine, which is the essence of the fruit. In other words, human beings cannot be given the secret of ultimate reality, for such knowledge cannot be shared, but must be experienced through an arduous inner journey toward self-annihilation. As the transcendent Iranian poet, Saadi of Shiraz, wrote, I am a dreamer who is mute, And the people are deaf. I am unable to say, And they are unable to hear.

Oh, but once my memories had pulsed with the blood-heat of life. In desperation, I forced myself to recall that once, I had walked with kings and conversed in languages never heard in this land. Once I had stood at the prow of a Sea Wolf ship and sailed oceans unknown to seamen here. I had ridden horses through desert lands, and dined on exotic foods in Arab tents. I had roamed Constantinople’s fabled streets, and bowed before the Holy Roman Emperor’s throne. I had been a slave, a spy, a sailor. Advisor and confidant of lords, I had served Arabs, Byzantines, and barbarians. I had worn captive’s rags, and the silken robes of a Sarazen prince. Once I had held a jeweled knife and taken a life with my own hand. Yes, and once I had held a loving woman in my arms and kissed her warm and willing lips...Death would have been far, far better than the gnawing, aching emptiness that was now my life.

Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire – ‘fuck the bloody foreigners’.

Dad says that everyone invented baklava.” It occurs to me now to wonder what that means. Aunt Aya rolls her eyes. “Your father? He is the worst of the worst. He thinks he cooks and eats Arabic food but these walnuts were not grown from Jordanian earth and this butter was not made from Jordanian lambs. He is eating the shadow of a memory. He cooks to remember but the more he eats, the more he forgets.

THERE FOR YOU When it all went down And the pain came through I get it now I was there for you Don’t ask me how I know it’s true I get it now I was there for you I make my plans Like I always do But when I look back I was there for you I walk the streets Like I used to do And I freeze with fear But I’m there for you I see my life In full review It was never me It was always you You sent me here You sent me there Breaking things I can’t repair Making objects Out of thoughts making more By thinking not Eating food And drinking wine A body that I thought was mine Dressed as Arab Dressed as Jew O mask of iron I was there for you Moods of glory Moods so foul The world comes through A bloody towel And death is old But it’s always new I freeze with fear And I’m there for you I see it clear I always knew It was never me I was there for you I was there for you My darling one And by your law It all was done Don’t ask me how I know it’s true I get it now I was there for you

There is an Arabic proverb that says: She makes you feel like a loaf of freshly baked bread.

One aspect of traditional medicine related to a spiritual cosmology—whether this tradition was Greek, Chinese, or Arab—is the belief that too much food harms the spiritual heart and, in fact, could kill it. It was commonly believed that people who eat in abundance become hardhearted.

in English and Arabic. Clearly, even personal shoppers had him pegged as a complete geek. The shopper also managed to find some supplies for our magic bags—blocks of wax, twine, even some papyrus and ink—though I doubt Bes explained to her what they were for. After she left, Bes, Carter and I ordered more food from room service. We sat on the deck and watched the afternoon go by. The breeze from the Mediterranean was cool and pleasant. Modern Alexandria stretched out to our left—an odd mix of gleaming high-rises, shabby, crumbling buildings, and ancient ruins. The shoreline highway was dotted with palm trees and crowded with every sort of vehicle from BMWs to donkeys. From our penthouse suite, it all seemed a bit unreal—the raw energy of the city, the bustle and congestion below —while we sat on our veranda in the sky eating fresh fruit and the last melting bits of Lenin’s head.

Whilst the food we eat nowadays has much to be grateful to the likes of Marco Polo, Alexander the Great and Vasco De Gama, who would have introduced the tangy flavours of South Africa’s Rainbow Cuisine on his way around the Cape of Good Hope to India, Arabic cuisine, with spices of cinnamon, cloves, saffron and ginger was a lot more enterprising than Western cooking at the time. The medley of colours that the spices offered the food had mystical meanings to the Arabs

Such was the Arab of the desert, the dweller in tents, in whom was fulfilled the prophetic destiny of his ancestor Ishmael. "He will be a wild man; his hand will be against every man, and every man's hand against him." Nature had fitted him for his destiny. His form was light and meagre, but sinewy and active, and capable of sustaining great fatigue and hardship. He was temperate and even abstemious, requiring but little food, and that of the simplest kind. His mind, like his body, was light and agile. He eminently possessed the intellectual attributes of the Shemitic race, penetrating sagacity, subtle wit, a ready conception, and a brilliant imagination. His sensibilities were quick and acute, though not lasting; a proud and daring spirit was stamped on his sallow visage and flashed from his dark and kindling eye. He was easily aroused by the appeals of eloquence, and charmed by the graces of poetry. Speaking a language copious in the extreme, the words of which have been compared to gems and flowers, he was naturally an orator; but he delighted in proverbs and apothegms, rather than in sustained flights of declamation, and was prone to convey his ideas in the oriental style, by apologue and parable.

A weariness of the desert was the living always in company, each of the party hearing all that was said and seeing all that was done by the others day and night. Yet the craving for solitude seemed part of the delusion of self-sufficiency, a factitious making-rare of the person to enhance its strangeness in its own estimation. To have privacy, as Newcombe and I had, was ten thousand times more restful than the open life, but the work suffered by the creation of such a bar between the leaders and men. Among the Arabs there were no distinctions, traditional or natural, except the unconscious power given a famous sheikh by virtue of his accomplishment; and they taught me that no man could be their leader except he ate the ranks’ food, wore their clothes, lived level with them, and yet appeared better in himself.

You Can Fly But Your Body Can't My first seat was in first class between Penny and Belinda. Before I poured Rémy Martin down my throat and had to come see what the folks back here think of things. 316 'Cool out, you know, I didn't mean it, I don't really hate you,' I hear someone say. While, over the intercom, the pilot jabbers. He's explaining that some dysfunction, once we're on the ground, can be easily fixed with a pin. I don't know, at that point, how much any of us will care. Maybe I'm drunk, but seems like they could give the plane to the Arabs once we've all made our connecting flights. 317 The beer nuts just served to me in a cello packet are the most delicious food I've ever tasted in my life. Back at Dallas-Fort Worth I put an Otis Redding CD into my player and I doubt I'll ever have a reason to take it out. Through the window, trigonometry, under a silky pink sky.

To mark its global centrality, the French sculptor Frédéric-Auguste Bartholdi asked the Egyptian government to let him build a ninety-foot statue of an Arab peasant woman wearing robes and holding a torch above her head to welcome Eastern travelers to the Mediterranean. When Egypt declined on account of the project’s high cost, he took the idea to France, which financed the sculpture. Once the Muslim woman was refashioned into a Roman goddess, France gifted the statue to the United States, where the woman became a symbol of liberty for immigrants entering New York Harbor.

Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire – ‘fuck the bloody foreigners’. Never mind that waves of migration have been a constant in British history and that great many millions of 'white' Britons are themselves descendants of Jewish, Eastern European and Irish migrants of the nineteenth century, nor that even in the post-war 'mass migration' years, Ireland and Europe were the largest source of immigrants. And, of course, let's say nothing about the millions of British emigrants, settlers and colonists abroad - conveniently labeled 'expats'.

Sirine learned about food from her parents. Even though her mother was American, her father always said his wife thought about food like an Arab. Sirine's mother strained the salted yogurt through cheesecloth to make creamy labneh, stirred the onion and lentils together in a heavy iron pan to make mjeddrah, and studded joints of lamb with fat cloves of garlic to make roasted kharuf. Sirine's earliest memory was of sitting on a phone book on a kitchen chair, the sour-tart smell of pickled grape leaves in the air. Her mother spread the leaves flat on the table like little floating hands, placed the spoonful of rice and meat at the center of each one, and Sirine with her tiny fingers rolled the leaves up tighter and neater than anyone else could- tender, garlicky, meaty packages that burst in the mouth.

Who am I?" she snaps. "I am America, Israel, England! What am I doing?" She waits another long moment, her eyes shining. "I'm shutting up and listening." She draws the last word out so it hisses through the air. "I am the presidents, the kings, the prime ministers, the highs and the mighties—L-I-S-T-E-N!" She spells the word in the air. "The woman who made the baklava has something to say to you! Voilà! You see? Now what am I doing?" She picks up an imaginary plate, lifts something from it, and takes an invisible bite. Then she closes her eyes and says, "Mmm... That is such delicious Arabic-Jordanian-Lebanese-Palestinian baklawa. Thank you so much for sharing it with us! Please will you come to our home now and have some of our food?" She puts down the plate and brushes imaginary crumbs from her fingers. "So now what did I just do? "You ate some baklawa?" She curls her hand as if making a point so essential, it can be held only in the tips of the fingers. "I looked, I tasted, I spoke kindly and truthfully. I invited. You know what else? I keep doing it. I don't stop if it doesn't work on the first or the second or the third try. And like that!" She snaps the apron from the chair into the air, leaving a poof of flour like a wish. "There is your peace.

God. God has no religion. God does not care if you're rich or poor, if you're black, white, Hispanic, Arabic or Asian. God does not care if you go to the temple on a full moon day or if you missed your weekly Sunday church mass. God does not care if you walk around in a bikini or Hijab. God is not moved by the man or woman who takes a moment off every day to be religious or fasts in his name for weeks at a time. God dwells within a being's mind, body and soul. God cares about their intentions. God is indeed almighty; he is a maestro of logic and a brilliant multi-tasker who dwells within billions of minds at a time. But that is only the big picture. So is there a smaller picture? Why yes, there is. But, it’s not so simple. In fact it may be the most denied fact in human life. You see, we humans are of dependent nature. We depend on the earth's soil and animals for food, we depend on its water, light and oxygen. We are a civilization of dependents. Someone once said that our biggest fear is not that we are inadequate but that we are powerful beyond measure. That is indeed true. We refuse to believe that God lives within us. We refuse to believe that our intelligence is God himself. We refuse to believe that we have all the power in the world within ourselves. We refuse to believe that we are stronger than our fears, larger than our limits and more than just a name. We would rather praise our successes and blame our ill fates to an external God. We refuse to take responsibility for our fate or what we do with it. We'd rather have someone to blame it all on. Maybe the thought of having so much power within ourselves scares us. Maybe we are too irresponsible to have such authority over our own lives. Maybe we are cowards. So we look for God in an outer space that we can't reach.

Everything has already been caught, until my death, in an icefloe of being: my trembling when a piece of rough trade asks me to brown him (I discover that his desire is his trembling) during a Carnival night; at twilight, the view from a sand dune of Arab warriors surrendering to French generals; the back of my hand placed on a soldier's basket, but especially the sly way in which the soldier looked at it; suddenly I see the ocean between two houses in Biarritz; I am escaping from the reformatory, taking tiny steps, frightened not at the idea of being caught but of being the prey of freedom; straddling the enormous prick of a blond legionnaire, I am carried twenty yards along the ramparts; not the handsome football player, nor his foot, nor his shoe, but the ball, then ceasing to be the ball and becoming the “kick-off,” and I cease being that to become the idea that goes from the foot to the ball; in a cell, unknown thieves call me Jean; when at night I walk barefoot in my sandals across fields of snow at the Austrian border, I shall not flinch, but then, I say to myself, this painful moment must concur with the beauty of my life, I refuse to let this moment and all the others be waste matter; using their suffering, I project myself to the mind's heaven. Some negroes are giving me food on the Bordeaux docks; a distinguished poet raises my hands to his forehead; a German soldier is killed in the Russian snows and his brother writes to inform me; a boy from Toulouse helps me ransack the rooms of the commissioned and non-commissioned officers of my regiment in Brest: he dies in prison; I am talking of someone–and while doing so, the time to smell roses, to hear one evening in prison the gang bound for the penal colony singing, to fall in love with a white-gloved acrobat–dead since the beginning of time, that is, fixed, for I refuse to live for any other end than the very one which I found to contain the first misfortune: that my life must be a legend, in other words, legible, and the reading of it must give birth to a certain new emotion which I call poetry. I am no longer anything, only a pretext.

There is no fault that can’t be corrected [in natural wine] with one powder or another; no feature that can’t be engineered from a bottle, box, or bag. Wine too tannic? Fine it with Ovo-Pure (powdered egg whites), isinglass (granulate from fish bladders), gelatin (often derived from cow bones and pigskins), or if it’s a white, strip out pesky proteins that cause haziness with Puri-Bent (bentonite clay, the ingredient in kitty litter). Not tannic enough? Replace $1,000 barrels with a bag of oak chips (small wood nuggets toasted for flavor), “tank planks” (long oak staves), oak dust (what it sounds like), or a few drops of liquid oak tannin (pick between “mocha” and “vanilla”). Or simulate the texture of barrel-aged wines with powdered tannin, then double what you charge. (““Typically, the $8 to $12 bottle can be brought up to $15 to $20 per bottle because it gives you more of a barrel quality. . . . You’re dressing it up,” a sales rep explained.) Wine too thin? Build fullness in the mouth with gum arabic (an ingredient also found in frosting and watercolor paint). Too frothy? Add a few drops of antifoaming agent (food-grade silicone oil). Cut acidity with potassium carbonate (a white salt) or calcium carbonate (chalk). Crank it up again with a bag of tartaric acid (aka cream of tartar). Increase alcohol by mixing the pressed grape must with sugary grape concentrate, or just add sugar. Decrease alcohol with ConeTech’s spinning cone, or Vinovation’s reverse-osmosis machine, or water. Fake an aged Bordeaux with Lesaffre’s yeast and yeast derivative. Boost “fresh butter” and “honey” aromas by ordering the CY3079 designer yeast from a catalog, or go for “cherry-cola” with the Rhône 2226. Or just ask the “Yeast Whisperer,” a man with thick sideburns at the Lallemand stand, for the best yeast to meet your “stylistic goals.” (For a Sauvignon Blanc with citrus aromas, use the Uvaferm SVG. For pear and melon, do Lalvin Ba11. For passion fruit, add Vitilevure Elixir.) Kill off microbes with Velcorin (just be careful, because it’s toxic). And preserve the whole thing with sulfur dioxide. When it’s all over, if you still don’t like the wine, just add a few drops of Mega Purple—thick grape-juice concentrate that’s been called a “magical potion.” It can plump up a wine, make it sweeter on the finish, add richer color, cover up greenness, mask the horsey stink of Brett, and make fruit flavors pop. No one will admit to using it, but it ends up in an estimated 25 million bottles of red each year. “Virtually everyone is using it,” the president of a Monterey County winery confided to Wines and Vines magazine. “In just about every wine up to $20 a bottle anyway, but maybe not as much over that.

As the UN Development Program (UNDP) determined in a series of Arab Development Reports, the Israeli occupation of Palestine has, among other things such as the US invasion of Iraq, “ ‘adversely influenced’ human development.”41 Meanwhile, President Trump has suspended $65 million of aid to the United Nations Relief and Works Agency for Palestine Refugees in the Near East (UNRWA), and is backing out of giving another $45 million of aid for food to the Palestinians. Even hard-liners in Israel have complained that this amounts to a death sentence for thousands of Palestinians.

Cancer and the autoimmune diseases of various sorts are, by and large, diseases of civilization. While industrialized society organized along the capitalist model has solved many problems for many of its members — such as housing, food supply and sanitation — it has also created numerous new pressures even for those who do not need to struggle for the basics of existence. We have come to take these stresses for granted as inevitable consequences of human life, as if human life existed in an abstract form separable from the human beings who live it. When we look at people who only recently have come to experience urban civilization, we can see more clearly that the benefits of “progress” exact hidden costs in terms of physiological balance, to say nothing of emotional and spiritual satisfaction. Hans Selye wrote, “Apparently in a Zulu population, the stress of urbanization increased the incidence of hypertension, predisposing people to heart accidents. In Bedouins and other nomadic Arabs, ulcerative colitis has been noted after settlement in Kuwait City, presumably as a consequence of urbanization.” The main effect of recent trends on the family under the prevailing socioeconomic system, accelerated by the current drive to “globalization,” has been to undermine the family structure and to tear asunder the connections that used to provide human beings with a sense of meaning and belonging. Children spend less time around nurturing adults than ever before during the course of human evolution. The nexus previously based in extended family, village, community and neighbourhood has been replaced by institutions such as daycare and school, where children are more oriented to their peers than to reliable parents or parent substitutes. Even the nuclear family, supposedly the basic unit of the social structure, is under intolerable pressure. In many families now, both parents are having to work to assure the basic necessities one salary could secure a few decades ago. “[The] separation of infants from their mothers and all other types of relocation which leave few possibilities for interpersonal contact are very common forms of sensory deprivation; they may become major factors in disease,” wrote the prescient Hans Selye.

Looking around, he sought his sheep, and then realized that he was in a new world. But instead of being saddened, he was happy. He no longer had to seek out food and water for the sheep; he could go in search of his treasure, instead. He had not a cent in his pocket, but he had faith. He had decided, the night before, that he would be as much an adventurer as the ones he had admired in books. He walked slowly through the market. The merchants were assembling their stalls, and the boy helped a candy seller to do his. The candy seller had a smile on his face: he was happy, aware of what his life was about, and ready to begin a day’s work. His smile reminded the boy of the old man—the mysterious old king he had met. “This candy merchant isn’t making candy so that later he can travel or marry a shopkeeper’s daughter. He’s doing it because it’s what he wants to do,” thought the boy. He realized that he could do the same thing the old man had done—sense whether a person was near to or far from his Personal Legend. Just by looking at them. It’s easy, and yet I’ve never done it before, he thought. When the stall was assembled, the candy seller offered the boy the first sweet he had made for the day. The boy thanked him, ate it, and went on his way. When he had gone only a short distance, he realized that, while they were erecting the stall, one of them had spoken Arabic and the other Spanish. And they had understood each other perfectly well. There must be a language that doesn’t depend on words, the boy thought. I’ve already had that experience with my sheep, and now it’s happening with people. He was learning a lot of new things. Some of them were things that he had already experienced, and weren’t really new, but that he had never perceived before. And he hadn’t perceived them because he had become accustomed to them. He realized: If I can learn to understand this language without words, I can learn to understand the world.

One of the most pleasant recollections of those busy days was a Babylonian dinner given by Present Morton to the friends of the expedition. The cards at our plates were written in the language of Nebuchadnezzar; the bread was of the shape of Babylonian bricks; the great tray of ice-cream was the colour of the desert sand over which sweet icy camels bore burdens of other sweet ices; and there was a huge cake, like the Tower of Babel; about it wandered miniature Arabs with miniature picks, and concealed within its several stages was an art treasure for each of the guests. Then and there, as the Director of the Expedition, I opened the excavations, and from the ruins of the huge cake I rescued and distributed its buried treasures - antiquities fresh from Tiffany's. Finally the host proposed a toast to the expedition, but it happened by some chance that no glass was at my plate. Imagine my consternation when the guests were raising their glasses and were expressing wishes for my success, and I could not respond! Did it portend failure? Was it destined that success be denied me?

You probably don’t think of your lunch as being constructed from powders, but consider the ingredients of a Subway Sweet Onion Chicken Teriyaki sandwich. Of the 105 ingredients, 55 are dry, dusty substances that were added to the sandwich for a whole variety of reasons. The chicken contains thirteen: potassium chloride, maltodextrin, autolyzed yeast extract, gum Arabic, salt, disodium inosinate, disodium guanylate, fructose, dextrose, thiamine hydrochloride, soy protein concentrate, modified potato starch, sodium phosphates. The teriyaki glaze has twelve: sodium benzoate, modified food starch, salt, sugar, acetic acid, maltodextrin, corn starch, spice, wheat, natural flavoring, garlic powder, yeast extract. In the fat-free sweet onion sauce, you get another eight: sugar, corn starch, modified food starch, spices, salt, sodium benzoate, potassium sorbate and calcium disodium EDTA. And finally, the Italian white bread has twenty-two: wheat flour, niacin, iron, thiamine mononitrate, riboflavin, folic acid, sugar, yeast, wheat gluten, calcium carbonate, vitamin D2, salt, ammonium sulfate, calcium sulfate, ascorbic acid, azodicarbonamide, potassium iodate, amylase, wheat protein isolate, sodium stearoyl lactylate, yeast extract and natural flavor. If

The all-sustaining power of knowledge is captured in the simile of knowledge being food for the soul. Various versions of it are met with in the Graeco-Arabic tradition, “Like as the body grows through food and becomes -fi rm through exercise, thus the soul grows through studying and becomes strong through patiently enduring (the hardships of ) studying.” Diogenes, it seems, was supposed to have made this statement. Someone else, apparently Theognis, is said to have already played a variation on the theme: “Knowledge is not on the level of food which suffi ces to feed two or three but cannot feed many persons. Rather, it is like light which enables many eyes to see all at the same time.” Diogenes, or, according to another version, the Church Father, Basilius, admonishes us to take the appropriate measures against harmful knowledge in the same way in which we are used to protect ourselves against harmful foods, because knowledge is the food of the soul. According to Plato, the pleasure which the soul shares with the body is that of food and drink, whereas its incorporeal pleasure is that of knowledge and wisdom. For Pseudo-Apollonius of Tyana (Balînûs), proof of the incorporeality of the soul lies in the fact that it does not partake of material nourishment. “According to the Stoics,” he reports, “Socrates said that the soul eats; however, its food is something that is not corporeal, since the food of the soul is knowledge.” Knowledge is also described by Ibn Butlân as the thing that nourishes the intellect. It is for the intellect what food is for the body, since the two supplement each other and must exist together in human beings. Ibn Taymîyah states that “the arrival of knowledge in the heart is like the arrival of food in the body. The body is aware of food and drink. In the same manner, the hearts are aware of the sciences (- ulûm) that establish themselves in them and which are their food and drink.” In the popular conception, knowledge and books have always been identifi ed as spiritual food, down to the present day.

Historians were slow to take up globalization as a source of interest. They had their own reasons for ignoring it, chief among them the straitjacket of nation-centered history writing. The fate of a textbook commissioned in 1949 by UNESCO for fourteen-year-old French students is particularly revealing of the pressures of national and nationalist history. UNESCO wanted to encourage “international comprehension” by providing an example of a more capacious national history, one that would show how much every nation, in this case France, owed to other peoples. Officials hoped that this example would encourage other countries to follow suit. The authors, Lucien Febvre, leader of the Annales school, and François Crouzet, a noted French specialist on British economic history, embraced their mission with enthusiasm and produced a model history of the global influences on life in France. Look at the people around you, they suggested. Are they one race? Hardly: one look would convince anyone that the “French” are a mixture of peoples, including Arabs and Africans. Look at the plants in the local park, they continued. The most “French” of trees came from Asia: the plane tree arrived in the mid-sixteenth century, for example, and the chestnut in the early seventeenth. Similarly, many of the most “classic” French foods originated elsewhere: green beans, potatoes, and tomatoes in the New World; citrus in the Far East; and so on. In short, much of the impact of the world on France was already well known sixty years ago. What happened? Febvre and Crouzet’s book was published for the first time in 2012, its original publication apparently having been blocked by those who disliked its de-emphasis on the nation and Europe.5

A 2009 World Bank report on Arab food security warned, “Arab countries are very vulnerable to fluctuations in international commodity markets because they are heavily dependent on imported food. Arab countries are the largest importers of cereal in the world. Most import at least 50 percent of the food calories they consume.”13

It turns out that China, not the United States or Israel, presents the greatest existential threat to the Arab world, and through no fault of its own: rising incomes have gentrified the East Asian diet, and, more importantly, insulated East Asian budgets from food price fluctuations. Economists call this “price elasticity.” Americans, for example, will buy the same amount of milk even if the price doubles, but they will stop buying fast food if hamburger prices double. East Asians now are wealthy enough to buy all the grain they want.

We now know that the greatest concentration of "abnormal" lactose absorbers lives in Europe north of the Alps. Over 95 percent of the Dutch, Danes, Swedes, and other Scandinavians have enough lactase enzyme to digest very large quantities of lactose throughout their lives. South of the Alps, high to inter­ mediate levels prevail, falling to intermediate and low levels in Spain, Italy and Greece and among Jews and city-dwelling Arabs in the Middle East. Intermediate to high levels of absorbers occur again in northern India, while high levels of absorbers occur in isolated enclaves such as the Bedouin nomads of Arabia and cer­ tain pastoral groups in northern Nigeria and East Africa. Mammals obviously have to be able to drink milk in infancy,

was in the most advanced group. Since there was no real program, we had mostly conversation. The teachers were curious about the customs of the different countries, the foods, the cultural backgrounds of the students. Most came from wealthy, influential families. The teacher once told about a student, in the previous semester, an Arab prince, who when asked what he missed most since coming to the Stats, said he was used to move around on horseback. He missed his horse.

Immigrants from the Arab countries arrived simultaneously - from Algeria, Morocco and Tunisia in North Africa and from Yemen as well as from the Middle East, namely Iraq, Iran and Syria. The Yemenis were brought in by plane, in an undertaking called the "flying carpet." Later would arrive the Jews from India, called "Bnei Israel." The newcomers needed everything that sustains life: food, shelter, work and the knowledge of the new language, a means of communication.

At dawn on March 24, forty trucks loaded with supplies began the slow, dangerous ascent up Bab el Wad. Arab sniping and ambushes had taken their toll. Leaders in Jerusalem were warning of panic and food riots if more supplies did not come in. The meat, sardines, margarine, bread, and oranges crammed into the trucks would prevent that. But this convoy would be different. No fewer than three hundred Arab fighters were waiting on the ravines above Bab el Wad.

You see, while the people in the colonies were being told Britain was their mother, much of white Britain had convinced itself that these undeserving niggers - Asians were niggers too, back then - had just got off their banana boats to come and freeload, to take 'their' jobs and steal ‘their’ women. Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire- ‘fuck the bloody foreigners'. Never mind that waves of migration have been a constant in British history and that great many millions of ‘white' Britons are themselves descendants of Jewish, Eastern European and Irish migrants of the nineteenth century, nor that even in the post-war 'mass migration' years, Ireland and Europe were the largest source of immigrants. And, of course, let's say nothing about the millions of British emigrants, settlers and colonists abroad - conveniently labelled 'expats'.

I thought the horses would run over me, that any moment their feet would crush my back and head. Something struck me, and I fell and landed on my face; dust filled my eyes. I heard the sound of a man landing from his horse and some shuffling. Then I was in the air. I had been lifted by the man, whose hand was gripping my ribs, the other hand my legs. ... He had put me on his saddle and he tied me onto it. I felt a rope against my back, digging into my skin. He was tying me to the horse. ... Two days later I was thrown onto the ground and told that that was where I would be sleeping. I awoke to the smell of something burning. It smelled like flesh on fire... the Arab was putting a burning metal rod to my head. He was branding me. In my ear he branded the number 8, turned on its side. Moses turned to show me. It was a very rough marking, the symbol raised and purple, scarred into the flesh behind his ear. —Now you will always know who owns you, this man said to me. The pain was so intense that I passed out. I woke when I was being lifted. I was thrown on the saddle again and he tied me down again, this time tighter than before. We rode for two more days. ... It was some kind of military camp. Hundreds “of boys like me were there, all under twelve, Dinka and Nuer boys. I was put in a huge barn with all of these boys, and we were locked inside. There was no food. The barn was full of rats; everyone was being bitten by them. ... Every time there was a battle, the boys would be brought out from the barn and made to give blood. ... I was put on a horse again and we rode for many days. We stopped at a house, a very well-built house. It was the house of an important man, Captain Adil Muhammad Hassan. I learned that I was being given as a gift. Hassan was very thankful and the two of them went inside to eat. I was still tied to the horse outside. They were gone inside all evening and I stayed on the horse. ... The man had two wives, and three children, all the children very young. I thought that the kids would be decent to me, but they were crueler than their parents. The kids were taught to beat me and spit on me. “The kids especially liked to whip me. The oldest boy, when he was left alone with me, would whip me without pause. ... I squatted in the yard like a frog, and he brought his children out and told them to jump on me. They sat on my back and pretended that I was a donkey, and they laughed, and Hassan laughed. They called me a stupid donkey. And the kids fed me garbage. They said I had to eat it, so I ate it—anything they gave me. Animal fat, tea bags, rotten vegetables. ... “There was another Sudanese there, a girl named Akol. She worked in the kitchen, mostly, but she was pregnant with Hassan’s baby so his wife hated her. The wife would find Akol crying for her mother and she would scream at her, threatening to slit her throat with a knife. She called her bitch and slave and animal.

Cancer is Everywhere I see cancer everywhere Everywhere… I see people carefully examining Food labels and ingredients, But cancer is everywhere… There are those jogging and those running, There are those spending hours at the gyms… And those increasing the amounts of veggies and fruits in their diets, But cancer is everywhere, everywhere… There are those totally cutting sugars and fats Those taking multivitamins and other supplements, But cancer is everywhere…everywhere! Many no longer have time to smile or greet others For they are occupied with eating more parsley and tomatoes Or perhaps increasing their intake of Blueberries, blackberries, or broccoli, But cancer is everywhere… You see them replace their water bottles and cookware With others made from non-cancerous materials, But cancer is everywhere… Cancer cases are almost higher than Refugees and alienation Higher than human cowardice, compromise, and conspiracies… Cancer cases are about to reach the levels Of human fear of confronting the ugliness of what’s happening in the world… I see everyone pretending That what’s going on is none of their business Just to stay afloat To avoid getting cancer, But cancer is everywhere Everywhere… [Original poem published in Arabic on October 30, 2022 at ahewar.org]

Pizza is complicated.

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Food is very central to an Arab household,” Raya told him. “It means love, welcome and hospitality.

Spices" The scents of spices are sad whether at home or in foreign lands ... At home, they passes through the nose to give a ray of hope, a breathing space that make us forget – albeit for a short while – all about the chains of religions, gossip, the absurdity of politics, and the cruelty of the ruling classes … At home, spices help us cope with the heavy weight of the backbreaking customs and traditions … You see everyone excited to have a meal that help them forget about the hardships, the crises, and the unsuitability of life at home … In alienating foreign lands, The scent of spices awakens everything that was lost, including the lost lands and homes… There is something unbearably sad about the image of a woman Standing in a kitchen filled with scents of spices reminding her of all that happened, all that was possible, all that should never have happened, and of all the irreplaceable losses … So many are the societies that have been completely destroyed, and of which nothing remains but scents of spices that add flavor to foods and marinate the wounds … Could spices be like old songs? We love them at home because they touch wounds we wish we could heal from, the same old songs break our hearts in foreign lands, because by then we have finally learned that exile doesn’t heal wounds, but rather pushes the knife deeper into them … And like the alienating foreign lands, the scents of spices declare that there is much more to the story of the wound; a story that kills if untold, and doesn’t heal when narrated … [Original poem published in Arabic on December 11, 2023 at ahewar.org]

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The Arab Legion soldiers isolated Jerusalem, depriving its Jewish inhabitants of food, water, and fuel.

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out underneath the orange trees. The blossoms were just starting to open, and their fragrance wafted down to us. “I love this smell,” she said. “I want to find a perfume that smells like this. In Spain it is called azahar, you know? It is an Arabic word.

Oh my gosh! Lobster, foie gras and caviar too?! This dish is packed with super-expensive ingredients! And that's not just any caviar either... it's almas!" Roe harvested from the rare Albino Beluga Sturgeon is given the title Almas, which means "diamond" in Arabic. For centuries, only kings got to taste this luxury-grade caviar. Even now, it's so pricey the smallest tins of it go for tens of thousands of yen apiece.

I would like for us to dwell on the notion of “dictators killing their own people,” which is quite problematic and misleading. First, the notion presumes that killing one’s own people is only done by directly using weapons and prisons, as commonly cited when referring to Arab dictators, but it overlooks the many other indirect ways through which a state can kill its own people, like denying them decent, livable wages; healthy, chemical-free, non-cancerous foods; access to decent basic healthcare and good education; and many other basic human rights that are a privilege not a right in the US. Never mind that the US doesn’t even come close in providing these basic needs whose lack can easily make any state responsible for “killing its own people”, I am not disclosing a secret when I say that the US equally fails in the test of not directly killing its own people through imprisoning and shooting blacks, immigrants, and Muslims. The second serious problem with the statement of dictators “killing their own people” is the failure of many so-called academics and intellectuals who contribute to knowledge production in interrogating it in an honest manner, which, to me means that the starting point is always to look at how the US kills its own people. Once that is determined and confirmed, it would be hard to make the case that the US is in a position to go around the world hunting other authoritarian regimes who do kill their own people. This fact makes many academics and intellectuals—unless willing to pay a high price for speaking the truth—complicit with the agendas of the warmongers who have been exterminating the people of the Middle East for many decades now. As a result, one can’t help wondering whether the real job of many feeble and co-opted intellectuals and academics in America is to simply aid the establishment in promoting itself as a “free democracy”, and consequently aiding it with its false mission of “democratizing” other nations.

Exhaustion Salima sat in the fancy hotel room In the evening time. Here she is again in another foreign city, Attending a conference discussing “human rights”. Her eyes roamed the room. She suddenly felt a severe chill in her body. She suddenly realized that she is exhausted, But her exhaustion is not that of one day, It was one of a lifetime! It fell upon her abruptly. The thoughts of the bygone years Nested in her head, Were suddenly awoken. One thought after another. She realized at that moment That she is tired of responding to The same absurd questions About her origins Her ethnicity, Her religion, Her hobbies, Her favorite foods, Her education background, Her age, And her occupation. Questions asked frequently by people who don’t care. She suddenly realized That throughout her life, She never found a friend who could really understand. The evening was about to draw its dark curtains. She remembered that ever since she was a child, She had been hiding her favorite words and writings In notebooks that nobody will read. She has been murmuring her favorite tunes, In places where nobody could hear her. The evening was about to draw its dark curtains. She realized that her true thoughts and feelings Lived nowhere expect inside of her head, And there they will most likely die. Her head had become like a prison for her thoughts. The evening was about to draw its dark curtains. She suddenly realized That she had wasted so many years of her life Looking for someone who might understand. And each time she thought she had found one, She found herself in yet another prison. She looked through the window of the fancy hotel room And saw that the darkness had covered the entire city. September 9, 2017

The Cats in the City Location: an Arab city. Time: the age of defeat. The twenty-first century. General atmosphere: “fancy” neighborhoods. Expensive houses painted in tombstone colors. Beautiful and well-maintained gardens. Flowers that no one dares to smell. Imported cars. Imported devices. Imported clothes. Imported foods. Endless consumer shops for anything and everything. Between every other restaurant, there are shops selling cosmetics and souvenirs. Between every other consumer market, There is a worship place. All consumer shops are built skillfully On the scab of the same old wound; A wound that can flood the city with blood and death With the slightest fingernail scratch. As I walk farther from the city, The consumer shops vanish. The lights are suddenly dimmed. The cheering and the hustle and bustle of the consumers go silent. I see myself in total darkness. I am alone hearing nothing but the sounds of my footsteps, And the meows of hungry stray street cats, Covered with the ashes of daily existence. A thin and hungry cat approaches me, She meows in despair and starvation, Begging me for her bite of the day (or the week?) I throw her a small piece of my sandwich. She picks it up and runs away To celebrate her temporary gains! She leaves me alone wondering in darkness: What reflects the reality of this city more The 'fancy' neighborhoods I saw earlier, Or the starving cats in the darkness? June 8, 2014

Escaping from fascism, European Jews had poured into Palestine—more than sixty thousand in 1935 alone. Arab residents reacted angrily to the flood of immigrants. The British government was convinced that the hostility was due, in part, to the region’s lack of resources; the immigrants were exceeding Palestine’s “absorptive capacity” (that is, its carrying capacity). The limit to absorptive capacity was water—British experts argued that regional supplies couldn’t sustain a big influx of immigrants. In this arid, eroded landscape, the supply of well-watered farmland was so small that incoming Jews who used their superior financial resources to acquire it would necessarily create “a considerable landless Arab population.” Zionist groups sent out water testers, who proclaimed that they had found much more water than Britain allowed. London ignored the reports and in 1939 restricted Jewish immigration to fifteen thousand a year. No! Lowdermilk protested. Britain had it backward! The new Jewish settlements were the only bright spots he had seen in the entire dismal region! In the midst of the desolation were Zionist village cooperatives where jointly owned farms grew newly bred crop varieties that thrived in the dry heat. The farms were investing their profits to buy advanced well-boring equipment and create small industries—carpentry and printing shops, food-processing facilities, factories for building material. Most important to Lowdermilk were the irrigation and soil-retention programs—“the most remarkable” he had encountered “in twenty-four countries.” If the British increased immigration, rather than restricted it, he said, Palestine would be able to support “at least four million Jewish refugees from Europe.

Why, when we’re living in the most prosperous, wealthiest, and freest nation on earth, should the poor be concerned with the basics like food, shelter, safety, and especially belonging? Poor and uneducated people are not worthless. There is no nation that has gotten rich without its poor, uneducated people’s hard work. If a nation is greedy enough not to give back to them, it will lose its most loyal and giving contributors.