Latest news with #EidAl-Adha
India Today
10 hours ago
- Politics
- India Today
UN says over 1.2 million Afghans forced to return from Iran, Pakistan in 2025
More than 1.2 million Afghans have been forced to return from both Iran and Pakistan so far this year, the United Nations Refugee Agency (UNHCR) reported on Saturday, cautioning that all these repatriations could destabilize Afghanistan's already fragile humanitarian mass returns stem from crackdowns in both Iran and Pakistan that target illegal migrants, and Afghan nationals bear the brunt of the campaigns. Both nations' officers claim removals involve any illegally living foreigners. Since the count of Afghans who are being deported is disproportionate, it has raised alarm within rights organizations as well as within the to UNHCR data, more than half of the returnees came out of Iran, which had imposed a March 20 deadline for undocumented Afghans to leave voluntarily or face forcible expulsion. Since then, Iran has deported over 366,000 Afghans, including registered refugees and those in vulnerable, refugee-like conditions. Tensions related to Iran's brief conflict with Israel have also fueled the rise in deportations. The highest number of returns in a single day was recorded on June 26, when more than 36,000 Afghans crossed back into more than half the Afghan population dependent on humanitarian aid, the influx of returnees is straining resources. Aid agencies have been scaling back operations due to international funding cuts and objections to Taliban governance, undermining access to critical services like healthcare and Attorney General, Mohammad Movahedi Azad, reiterated on Saturday that undocumented foreigners must leave the country promptly or face legal consequences. 'Foreign nationals, especially our Afghan brothers and sisters, should help ensure that those staying illegally exit Iran as soon as possible,' he told state media. Iranian officials estimate that around 2.5 million of the six million Afghans in the country are Reza Bikdeli, Iran's top diplomat in Kabul, visited the Dogharoun border crossing to oversee the repatriation process and pledged support in facilitating returns. Meanwhile, growing domestic resentment in Iran has led to increased scrutiny of Afghan migrants, with some citizens accusing them of espionage linked to recent Pakistan, authorities have announced plans to expel up to 3 million Afghans in 2025, setting a June 30 deadline for 1.3 million to leave voluntarily. Islamabad, like Tehran, insists the removals are based on legal status rather than the Afghan side, the Taliban have issued reassurances to returning citizens. During the recent Eid Al-Adha holiday, Prime Minister Mohammad Hassan Akhund called on Afghans who fled after the fall of the Western-backed government to return, promising their safety. 'Come back to your ancestral land and live in peace,' he posted on social Taliban ministerial delegation recently visited Herat province to meet some of the returnees, vowing swift action to address their immediate needs and facilitate reintegration. Deputy spokesman Hamdullah Fitrat said efforts are underway to ensure returnees receive essential services and is already grappling with deepening poverty, political isolation, and a worsening humanitarian crisis, and the return of over a million people threatens to push the country's limited resources to the brink of collapse.- EndsWith inputs from agenciesMust Watch
Al-Ahram Weekly
17 hours ago
- General
- Al-Ahram Weekly
Stories from the land of Egypt - Features - Al-Ahram Weekly
Dina Ezzat talks to geographer Atef Moatamed about the changes taking place in the human geography of Egypt as a result of modern attitudes and the loss of traditions 'We will only understand our country when we walk its roads and deserts and move around its villages and cities, whether in the Nile Valley or further afield at its borders,' said Atef Moatamed, a geographer and writer, commenting on the many festive occasions that take place across Egypt such as the slaughter of sheep for the Eid Al-Adha or the end of Muslim fasting at the end of Ramadan and the Eid Al-Fitr or the celebration of Christmas or Easter. * A version of this article appears in print in the 26 June, 2025 edition of Al-Ahram Weekly 'Religion and religious festivities are always subject to folk influences, and they are inspired by the nature and habits of communities,' Moatamed said. He added that while there are of course common elements that connect the country together, there is no denying the fact that for centuries Egypt was as diverse as it was unified. This diversity, he said, is a fact about the place. A professor of geography at Cairo University, earlier this year Moatamed saw the launch of his book Sawt al-Makan: Sayran ala al-Akdam fi Goghrafia Masr (The Sound of Place: A Walk through the Geography of Egypt), a 270-page volume published by Cairo publisher Al-Shorouk. It is neither an academic text on the geography of Egypt nor a traveller's chronicle, however. Instead, it is a dedicated attempt to explain the impact of the diversity of the country's topography on the cultural makeup of its people, including in the Nile Valley, the coastal cities, and at the borders. The book does not cover the country's entire 1,010,408 square km, of course. But it is representative of what could be called the 'many profiles' of Egypt – profiles and not faces, Moatamed says, because he is convinced that Egypt's diversity does not undermine its core uniformity. He reminds us that similarities are always there to qualify diversity in one way or another. It is hard to overlook the imprint of ancient Egypt 'as a culture and an identity' on the habits and practices of modern Egyptians, for example. Moreover, it would be hard to argue that the three Abrahamic religions are practised in Egypt in the same way they are elsewhere, he said, despite the fact that they vary 'from one part of the country to another.' In his book, he reflects on the way religion changes into cultural practices in different locations in the country. 'Across Egypt, tolerance is hard to miss,' he said, adding 'this is a function of how all Egyptians perceive religion – as a concept and not just as a faith. But it is also a function of the impact of the topography of Egypt, which prompts unity and a sense of togetherness,' he added. But there are differences. One example mentioned in the book is the cemeteries of Al-Shatbi in Alexandria, which Moatamed says are as serene, but less sombre, than those elsewhere. This is the inevitable result of religious diversity and its impact on practices of remembering the dead. In Nubia in the far south of the country, Moatamed sees an openness to colour that is not easily spotted elsewhere. This is the case despite the displacement of the Nubian population in the 1960s as a result of the construction of the Aswan High Dam. But there is still a lot that residents of the Nile Valley share, despite their local differences. 'Today, there are many references to the word Kemet, which means the 'Black Land' or the fertile land where the ancient Egyptians lived in the Nile Valley,' Moatamed said. The name is not designed to reflect a sense of ethnic superiority as some might think today. 'It is a sense of identity that comes from the geographical core of the country,' he stated. Over the centuries, the geographical scope of the country has changed, mostly by expansion, allowing the introduction of neighbouring cultures 'including the Nubians, the Amazigh, the Arab tribes, the African tribes, and others.' This expansion and the closer association between the Black Land of the Nile Valley and the Red Land of the Desert to the east and west created new cultural rhythms, according to Moatamed. He argued that it is hard to underestimate the impact of incoming influences, especially that of the Arab Conquest, which introducing a new language – Arabic. ARRIVALS: Egypt has worshipped countless deities over its millennia-long history, Moatamed said, and religions in general have had a wide impact. 'It might not be something that many people know, but the Nubians embraced Christianity first and then Islam,' he said. He noted that geography was not neutral in the way that different religions gained ground in Egypt. The spread of each new religion avoided parts of the country that were surrounded by mountains. Moreover, the way religion ended up being perceived and practised in different parts of the country was influenced by local cultures. The impact of geography was also important in the choices made by invaders who have conquered Egypt over the centuries. 'Both the Arabs and the Europeans, whether the Greeks in 300 BCE or the French and the British in the 18th century CE, came to Egypt via the north coast, where the city of Alexandria came to be founded,' he said. But in the case of Arabs, who came in the seventh century, it was impossible for them to settle in Alexandria or to take it as their capital 'because Alexandria is about the sea, and the Arabs who came from the heart of the Arabian Peninsula in the seventh century had no association with the sea. They knew the desert better and preferred it.' Diversity continued to influence space in Egypt over the centuries, especially with the improvements in connectivity that allowed people from the north to get a taste of the life of people of the south and vice versa. 'Today, we see that the ethnic roots of clothes and jewellery are being celebrated – from Nubia, Siwa, and Sinai – but they are all celebrated as authentic Egyptian arts,' he said. 'Egypt is one land, but it is not one thing; this is something we should be happy about because it is ultimately a source of richness,' Moatamed added. In ancient Egypt, all Egyptians worshipped one God, but each of its over 40 provinces had its own deity. Today, each province exhibits a cultural duality – one side owing to its association to the whole of Egypt and the other owing to its particular geographical and topographical identity, with adjacent provinces sharing much of this. However, modernity has been affecting this ancient pattern. 'Weddings across Egypt are becoming less unique and more standardised and more in line with norms generated from the centre, for example,' he said. There is less space for local songs than there used to be, for example in the Oases of the Western Desert, and all brides now go to beauty salons to have their hair and makeup done before the wedding, even waiting at the salon for the groom to pick them up from the doorstep. 'This would not have been the case in the past,' Moatamed stated. What goes for social occasions also goes for religious ones, he argued. More and more of the specific practices associated with the holy Muslim month of Ramadan or the Eid Al-Adha are disappearing in favour of more standardised behaviour. This is a function of modernity whose advances are curtailing the uniqueness of different places and bringing more connectivity. 'When I think of peasants in the villages of Sohag [in Upper Egypt], for example, I can see the change,' Moatamed said. 'In the past, their lives were all about farming. They were attached to the land, and they would not want to leave. This is no longer the case.' 'With the increasing demand for workers for the mines across the Red Sea desert, these farmers are leaving their land,' Moatamed said. This, he explained, is a function of the changing nature of the local geography due to the greater connectivity between Sohag and the Red Sea. It also leads to another change, namely the decline in the use of agricultural land. CHANGE: Modernity is not the only bringer of change to Egypt, Moatamed said, since there is also climate change. He referred to the erosion of the North Coast in and around Alexandria, something reported on in his book in detail. Speaking to Al-Ahram Weekly before the storm that hit the city in late May, Moatamed said that he was as worried for Alexandria as he is for Port Said and the entire north of the Delta. 'I am not sure we are ready to deal with the consequences of climate change on the North Coast, and my fear is that we could lose some of these cities or at least face a dramatic change in their nature and consequently in the story they have contributed to the overall story of Egypt,' he stated. There are other factors whose impacts are coming, among them economic. Moatamed said that economic pressures are prompting more and more people to abandon their land in favour of more profitable jobs in the country's cities. The construction and operation of the Grand Ethiopian Renaissance Dam (GERD) that is feared will influence the flow of Nile water into Sudan and Egypt is another factor to take into account with regard to the possible impact on agricultural land, he said. 'It is painful to see the decline in agricultural land, whatever the reason,' he said, adding that this will impact the villages of the Delta and Upper Egypt and consequently also their cultural practices. In his book, Moatamed pays tribute to the commitment that the people of Nubia have shown to their traditions even after their displacement from their traditional land with the building of the High Dam. He writes at length about the 'right to place,' the title of the second chapter of the book, where he laments the inegalitarian access to Mediterranean beaches that have become closely associated with the financial ease. He also laments the lack of access to Red Sea beaches, which 'again is about economic limitations,' he says. In the latter area, the issue is not just socio-economic inegalitarianism but also industrialisation and a development plan that gives hardly any consideration to the 'right to place, including the right to access the beaches that people are supposed to be entitled to,' he said. 'We have forgotten that the banks of the River Nile in Cairo are often no longer accessible for strolls for those without financial means, unless they work in the restaurants and cafes that are dedicated to those who can afford them,' he added. In the central chapter of the book, Moatamed reminds readers that the 'relationship between people and nature – be it the river, the sea, or the land – is not about leisure and pleasure,' but instead is 'the main motive for creativity and productivity.' 'Zoning off the river and the sea with gates that only the rich, and never the poor, can get through does not just lead to short-term socio-economic grievances but also actually undermines the [inspiring] concept of endlessness... in favour of the [constraining] concept of limitation,' he said. He said that his book is a testimony about things that are endangered. 'I am not sure that we can be accurate when we talk about endangered things, because at the moment it seems that so many things, or almost everything, is somehow at risk,' he added. Worrying about the loss of connections between places and people in Egypt is not an idealistic thought, he argued. It comes from an understanding that the more these connections decline, the less association people will have with places and for that matter with the culture that they have given rise to, he said. Such changes also affect the relationship between the tribes of the Eastern and Western deserts and the land, which has now become more about making money through tourism or other activities than about traditional affinity. 'Some 20 years from now, those who are currently in their 30s will not be the 'elders' of their local communities. Unlike [those who are in their 50s today], they will not have sufficient knowledge to share the incremental story of Egypt,' he stated. In the introduction to his book, Moatamed writes that his decision to share his trips across Egypt and the research associated with the impressions he has gathered is about sharing testimony but also about calling attention to the need to think carefully about what must be done to keep the Egypt story intact. It is time for other people to set out on tours of Egypt, even in the simplest and most basic ways, in order to get a close and first-hand look at a story that might impact them in different ways and to take ownership of it. Follow us on: Facebook Instagram Whatsapp Short link:
Leaders
a day ago
- Leaders
Riyadh Metro Opens New Orange Line Station
Saudi Public Transport Authority in Riyadh unveiled on Thursday the launch of a new station on the city's Orange Line, Hassan bin Thabet Street Station, according to Gulf News. Hassan bin Thabet Street Station The new station will further expand the Kingdom's urban transit network and accelerate the modernization of Riyadh's public transportation. Hassan bin Thabet Street Station will also foster the overall connectivity across the city for both visitors and residents. Orange Line The Orange Line on January 5, the Royal Commission for Riyadh City (RCRC) announced the official beginning of operations at the Riyadh Metro's Orange Line (Al Madinah Al Munawwarah Axis). The announcement marked the completion of all six lines of the Riyadh Metro Network which features 85 stations including four key stations. Spanning from Jeddah Road to the Second Eastern Ring Road, the Orange Line extends from east to west with a total length of 41 kilometers. Therefore, passengers can access the following stations through this line: Jeddah Road Tuwaiq Al Dawh Harun Al Rashid Road An Naseem (an interchange station that links the Orange and Purple lines) Hassan bin Thabet Street Riyadh Metro The Orange Line The project represents a significant milestone in the Kingdom's public transportation system bringing new horizons of innovation, comfort, as well as sustainability. In the light of this, the Riyadh Metro serves as the cornerstone in Saudi Arabia's pursuit to build an advanced urban future characterized by connectivity and innovation. Interestingly, the designs perfectly align with sustainability standards with a special focus on the proper use of environmentally friendly materials. Therefore, it stands as a testament to the project's vision towards elevating the urban environment. The Orange Line Crucially, passengers may identify destinations and purchase tickets through the 'Darb' mobile application and ticket offices as well as self-service machines at the stations. To get further information, people can contact the unified public transport Call Center at 19933 or visit the Riyadh Metro website ( or social media accounts as well. Related Topics: Eid Al-Adha 2025: Your Guide to Riyadh Metro Operating Hours Riyadh Metro, Public Transport Buses Extend Hours during Ramadan Riyadh Metro Expands with Iconic Qasr Al-Hokm Station Opening Short link : Post Views: 52
Morocco World
6 days ago
- Politics
- Morocco World
51st OIC Ministerial Council Recognizes King Mohammed VI's Work on Al-Quds
Marrakech – The 51st Council of Foreign Ministers of the Organization of Islamic Cooperation (OIC) concluded its two-day session in Istanbul on Sunday, June 22, with special recognition for Morocco's ongoing contributions to Palestine and Africa. In their resolution on 'the Capital of the State of Palestine, Al-Quds Acharif,' the Islamic foreign ministers acknowledged King Mohammed VI's continuous efforts to protect holy sites in Jerusalem. As President of the Al-Quds Committee, the King was specifically noted for his work through the Bayt Mal Al-Quds Acharif Agency. The Istanbul Declaration affirmed the agency's implementation of numerous development projects benefiting Jerusalem's population and supporting their struggle. Ministers specifically credited the agency's role in preserving the holy city's identity as a symbol of tolerance and coexistence among the three monotheistic religions. 'The Bayt Mal Al-Quds Acharif Agency has played a substantial role through the implementation of several development projects,' stated the foreign ministers in their official resolution. On the humanitarian front, the agency recently distributed food aid to 850 vulnerable families in Jerusalem and Gaza for Eid Al-Adha. It also launched a campaign providing flour and essential food products to 1,000 families in the besieged strip, along with drinking water supplies funded by Moroccan civil society organizations. In response to the ongoing genocidal campaign carried out by Netanyahu's government, the agency initiated a prosthetics program for child amputees in partnership with the Palestinian Ministry of Social Development. The first phase will assist 23 children, part of a broader program targeting 300 beneficiaries. Additionally, the agency established an orphan sponsorship program supporting 500 children who lost parents in the conflict, providing monthly allowances and social assistance. The OIC ministers also condemned Israeli aggression against Iran and expressed concern over the dangerous escalation. The declaration denounced 'Israel's destabilization policies' against Syria and Lebanon, calling them 'a flagrant violation of sovereignty and international law.' Notably, the statement did not mention or condemn American strikes on Iranian nuclear facilities. Regarding African initiatives, the ministers valued King Mohammed VI's effort to provide Sahel countries with access to the Atlantic Ocean. They pointed to the strategic importance of this initiative, which reflects Morocco's active solidarity with the continent, particularly in the Sahel region. Ministers also recognized the African Atlantic States Initiative launched by the monarch as an African partnership process aimed at strengthening cooperation between African countries bordering the Atlantic Ocean to consolidate peace, stability, and shared prosperity. The Council commended the sovereign's leadership on migration issues in Africa and Morocco's continuing role as a 'Champion Country' for implementing the Global Migration Pact. They also welcomed the United Nations' selection of Morocco to host the UN Counter-Terrorism Program and Training Office for Africa, inaugurated in Rabat on June 24, 2021. The ministers saluted Morocco's leadership and experience through its presidency of the Africa Focus Group within the Global Coalition against Daesh. At the session, Morocco was elected to the OIC Independent Permanent Human Rights Commission for a three-year term, recognizing the North African country's prominent position in promoting and protecting human rights nationally and internationally. The OIC, founded in 1969 following the fire at Jerusalem's Al-Aqsa Mosque, has 57 member countries and aims to protect the interests of the Muslim world while increasing Muslim solidarity. Read also: Morocco Urges Need for Two-State Solution As Netanyahu Vows Full Control of Gaza
Leaders
20-06-2025
- General
- Leaders
Heritage Commission Launches 'aadat' Campaign to Protect Saudi Antiquities
Saudi Arabia's Heritage Commission has launched the 'aadat' national awareness campaign to promote people's understanding of the significance of Saudi antiquities, according to the Saudi Press Agency. The campaign underscores antiquities' pivotal role in strengthening the Kingdom's cultural and national identity. The 'aadat' campaign seeks to pay attention to the challenges and threats that face Saudi antiquities, such as encroachments and illegal trafficking. That is why the campaign will highlight the protection of antiquities as a collective duty that necessitates a profound understanding of their significance as a vital component of the nation's cultural heritage. Through various media and awareness tools, 'aadat' will launch field campaigns in public spaces, markets, commercial centers, as well as universities across several regions of the Kingdom. In order to reach the largest possible segment of the public, the commission will organize advertising campaigns across various digital media platforms, keeping pace with modern media consumption patterns. The commission has also launched interactive pavilions for the campaign, showcasing the Kingdom's archaeological sites and its geographical and cultural diversity. Related Topics: Heritage Commission Hosts Eid Al-Adha Welcome at Thee Ain Historical Village Al-Hadhan Village: Hidden Gem of Nature, Heritage in Najran Architecture Characters Map: 19 Styles Celebrate Saudi Architectural Heritage Short link : Post Views: 1 Related Stories
