by B. R. GOWANI

VP candidate J. D. Vance made fun of Kamala as a childless cat lady

Swift endorsed Harris, a “gifted leader,” by signing as “childless cat lady”

Donald Trump supporter Elon Musk didn’t like Swift’s support for Harris

instead of articulating his criticism, Musk chose to display machismo

“Fine Taylor … you win … I will give you a child and guard your cats with my life.”

why not give love, affection, romance, …

that is, if she wants those things …

why a child?

Musk and many other believe the world population is in decline

which, of course, is not true

the anatomically modern humans (AMH) appeared about 300,000 years ago

from their beginning in Africa, their number rose to 1 billion by 1804

in 2024, the number of humans inhabiting this planet is around 8.23 billion

it took almost 300,000 years to reach a population of 1 billion

but only 220 years to increase that number more than eight-fold

looking at the figures, it’s hard to assume that population is on the decline

rather it has increased too much; family planning needs to be promoted

women should not be treated as child-producing-machines

they should be treated as equals and should be given choices

Musk doesn’t believe in any of those things

in relationship with women, Musk says he’s the boss

“I am the alpha in this relationship.”

his deleted tweet blamed MacKenzie Scott & others, (Jeff Bezos’s ex wife)

“super rich ex wives” are responsible for the death of “Western Civilization”

how come?

he has trouble with Scott giving big money to gender/race related charities

one of his missions, beside spreading hatred, is to inseminate women

the act is a one-time five-minute, or less, process for Musk

for woman it’s heavy sacrifice of a nine month long impregnation

also to be counted are: health effects, mood swings, regulated diet, …

once the child is born, 6-weeks to 6-months postpartum period begins

the child’s emotional, physical, financial needs are to be taken care of too

many children over 18, due to job loss etc, stay with parents

Musk has at least 12 children — that is, 6+3+3 from three women

one child died ten weeks after birth of sudden infant death syndrome

he also asked many times his Space X co-employee to “have his babies”

if somehow Musk’s gender was changed, he could produce many children

as many as he wants, this will keep him busy & away from women

answering a tweet on X. Musk boasted:

“Oh my God, this has really become an Elon vs Taylor Swift election now.”

Musk forgets that Trump has a monstrous ego, much bigger than his

surprisingly, Trump hasn’t reminded him that he’s the candidate not Musk

Musk may be ignorant of the famous phrase:

“This town ain’t big enough for the both of us.”

Musk’s transgender daughter Vivian is also critical of Musk

I want to make one thing absolutely clear. I disowned him [i.e. my dad, Elon Musk], not the other way around.

in 2022, Vivian broke all connections with her dad

“I no longer live with or wish to be related to my biological father in any way, shape or form.”

Musk’ ego and machoness, also shows up in his ruthless business practices

“We will coup whoever we want! Deal with it.”

US regime ousted Evo Morales govt but his party was back in a year

Musk knows which country to threaten and where to avoid a fight

with China and India he never picks up a fight — they’ll fight back

sometime he underestimates a country’s strength and has to back out

after a year’s refusal by X to abide by Laws, Brazil blocked X in Aug 2024

Musk showed his bravado, but realizing he can’t win, paid the fine

coming back to Taylor Swift, a billionaire, she should accept Musk’s offer

on the wedding night, Swift should sing these lines from her song Gorgeous

If you’ve got a girlfriend, I’m jealous of her
But if you’re single, that’s honestly worse
‘Cause you’re so gorgeous it actually hurts (honey, it hurts)

this will put Musk at ease; song’s words would inflate his ego

once Musk is in an absolute vulnerable situation, Swift should strike

that is, cut-off his sexual member

this will be two birds in one shot:

his member lost, thru which he produced children here/there/everywhere

this will also shut his big mouth because his machoness is his member

it will be great service to humanity for silencing such a nasty SOB

Musk’s mother Maye Musk, equally nasty, urged voters to commit fraud

“You don’t have to register to vote.” “On Election Day, have 10 fake names, go to 10 polling booths and vote 10 times. That’s 100 votes, and it’s not illegal. Maybe we should work the system too.”

B. R. Gowani an be reached at brgowani@hotmail.com

by TANKA DHAKAL

When Kancha Sherpa, the only surviving member of the first successful Mt. Everest expedition, says it is time for Sagarmatha, as the world’s tallest mountain is known in Nepal, to rest, isn’t it time that the world listened?

“That’s Mt. Everest!” I overheard this from a trekking guide to his trekkers team. I stopped and asked him—which one! He was not our guide, but I approached. He pointed a finger and showed me Mt. Everest and I cried—I don’t know why. I was overwhelmed and humbled to finally witness the world’s tallest mountain—it was not from the base camp but from Thyangboche while returning.

Whenever I think about mountains, I immediately go to that time when I was filled with emotions and the numbers of people going there. The Khumbu region, which is home to some of the world’s highest mountains, including Sagarmatha (Mt. Everest), is seeing an influx of climbers and trekkers, especially in the spring season, and concern is growing.

Last May, I had the chance to visit and report from the region. One thing I noticed was the concern about the increasing number of climbers and trekkers. I was stunned by the number of people returning and going towards the base camp—this made me think: Is it sustainable for the region, which is already vulnerable to the impact of rising temperatures?

In recent years, the number of climbers and trekkers has been consistently high, and the influx has led to incidents of “traffic jams” on Everest. Every year, more than 450 climbers from around the world get permits from the Nepal government to climb Mt. Everest, and this number is constantly growing. More than 50,000 people trek to the base camp every year, which I believe is too much for an ecologically and geographically vulnerable area like Khumbu.

There I met Kancha Sherpa, 92, the only living member of the 1953 first successful Mt. Everest expedition team. He voiced his fears, saying the mountain needs “rest” and “respect.”

“For the government, Mt. Everest is only about money,” Sherpa said. “And for climbers these days, it is only about creating records.” In his home in Namche, Solukhumbu, Sherpa shared his frustration over increased and largely commercialized mountaineering activities.

For sherpas, the mountain is their goddess, their home. They worship her. I remember Kancha Sherpa compassionately saying, “We are grateful. But our goddess is tired from human waste; she needs rest for some time.”

During my entire reporting trek and after returning, Kancha Sherpa’s voice was constantly echoing in my mind–the mountain needs rest and respect.

Yes, tourism and mountaineering activities are not only a way of livelihood for communities in Khumbu but also a major source of revenue for the government of Nepal. It is creating opportunities-even though locals are mainly forced to be a guide or helping hands to trekkers and climbers’ exploration.

But at what cost, or is it sustainable? I don’t believe it is. Science has been telling us for a long time now that the impact of rising temperatures is higher in the mountains. Reports are saying the impact of climate change in the mountains of the Hindu Kush Himalayan (HKH) region, which hosts the Sagarmatha range too, is unprecedented and largely irreversible. It means that changes to the glaciers, snow, and permafrost driven by global warming are extremely worrisome and need urgent action.

But the overflow of people in the Everest region is acting as a catalyst to the already vulnerable region and making it more prone to forthcoming worst situations.

Inter Press Service for more

by KAUSHIK PATOWARY

The Temple of All Religions is an architectural complex in the dacha settlement of Staroye Arakchino, inside Kazan municipality in Russia. Tightly clustered on a small plot of land, the complex consists of several cupolas, minarets and spires representing the religious architecture of 12 major religions of the world. There is a Christian cross, the Muslim crescent, the Star of David and the Chinese dome. However, no ceremonies are performed inside because it is not a functioning temple. The building is just a cultural center which also serves as the residence of its owner – the local artist and philanthropist Ildar Khanov, and his assistants who practice spiritual healing upon his willing subjects.

Khanov believed that all religions are equal, and the Temple of All Religions was his way to bring them all under one roof. It was started in 1992 and is still under construction. Khanov’ plan is to eventually build 16 cupolas corresponding to the 16 major world religions. Unfortunately Ildar Khanov will not see its completion for he passed away in February 2013.

A graduate from Kazan Art School, Ildar Khanov was an eccentric individual who claimed he met Jesus when he was just three years old. It was during the difficult years of the Great Patriotic War and Khanov almost died of starvation when Jesus saved him and showed him heaven and hell. It was then, according to Ildar Khanov, he embarked on his journey as an artist and healer. Over the forty years of his creative work, Khanov made over 70 sculptures and monumental decorative pieces, as well as hundreds of paintings. Some of his best works decorate Russian museums, as well as streets and squares of many cities in Tatarstan. Khanov is also known for his efforts in the treatment of alcoholism, drug addiction, and various other diseases. In fact, it’s his former and current patients that help him to maintain and develop the Temple, either by direct involvement in the construction work or through sponsorship.

The Temple has become a popular landmark in the city of Kazan, which takes pride in the peaceful combination of different cultures including Islamic Tatar, Orthodox Russian, and others. The Temple is visited both by tourists and by people seeking Khanov’s healing touch.

Amusing Planet for more

by ALEJANDRA OSPINA & LOREEN ARBUS

The rapid expansion of online and remote education has been a game-changer, particularly for women with disabilities who have long been excluded from traditional educational settings.

The shape and structure of education has undergone a significant transformation in recent years, with online and remote learning emerging as pivotal avenues for knowledge building. This shift was undoubtedly hastened by the COVID-19 pandemic, which forced educational institutions worldwide – and society at large – to adapt quickly to digital platforms. For women with disabilities like me, these developments have offered not just an alternative but a vital lifeline.

Learning Locked Down

Before the COVID-19 pandemic, online and remote learning were gradually gaining traction, but they were often viewed as supplementary to traditional, in-person education. Many institutions offered online courses, but these were typically limited in scope, often geared toward professional development or non-traditional students. The concept of fully remote learning was still in its nascent stage, with many educational systems hesitant to fully embrace it.

The onset of the COVID-19 pandemic in early 2020 brought about a seismic shift. Almost overnight, schools, colleges, and universities around the globe were forced to shut their doors, pushing educators and students into the realm of online learning. This rapid transition was not without its challenges—teachers had to adapt curricula to digital formats, and students had to adjust to new modes of learning. Yet, this unprecedented global event also highlighted the vast potential of online education, showcasing its capacity to be more than just a temporary solution, but a transformative educational model.

For women with disabilities, this shift was particularly significant. As traditional classrooms became inaccessible due to lockdowns, online learning became the primary, and often only, avenue for continuing education. The sudden and widespread adoption of digital tools and platforms meant that accessibility features, such as screen readers, captioning, and flexible learning schedules, were more readily integrated into the educational experience. What was once a slow-moving trend became a mainstream approach to education, providing new opportunities for those who had previously been marginalized by conventional educational settings.

A Changing Educational Landscape

Historically, women with disabilities have faced considerable challenges in accessing traditional education. Physical barriers, coupled with social barriers and economic constraints, have often left us on the margins of the educational system. But online and remote education present an opportunity to transcend these obstacles. By providing flexible, accessible learning environments, these platforms are playing a crucial role in liberating women with disabilities to secure greater autonomy and inclusion in the wider world. Let’s take a closer look at this impactful change.

Women’s News for more

by WALDEN BELLO

Imperialism remains the order of the day for both major U.S. political parties.

As the U.S. elections come closer, there is growing pressure on many progressives in the Global South to make our voices heard in support of the candidacy of Kamala Harris. No act on your part is insignificant in these elections, we are told. The votes of your relatives in the United States could spell the difference in a  very tight race.

The argument is fairly straightforward. Donald Trump is a threat to democracy in the United States and to the interests of the Global South as well. Harris and the Democrats may have their flaws, but the alternative, four years of Donald Trump, is worse.

Past Democratic administrations, the argument continues, may have failed to bring about a more equal society, rein in Wall Street and Big Tech, and make more progress in promoting the rights of minorities. But under the Democrats, there is at least the space to debate these failures and correct them, racism will not be given a free pass, the climate crisis will be given the urgent attention it requires, and fundamental democratic norms like majority rule in electoral contests will not be brazenly violated. Trump in power is very likely to push hard to bring the United States to the brink of authoritarian rule, if not fascism, and informally his administration’s ruling ideology will be unbridled White supremacy.

I have no quarrel with this assessment that a Harris victory would be in the interest of the majority of people in the United States. It is the claim that a Harris presidency would be better for the Global South than a Trump regime that I find questionable and worth an extended discussion.

Two Parties of Empire

Both the Democratic Party and the Republican Party have favored an expansive imperialism that has extended US corporate hegemony by force of arms. Both have mobilized the ideology of missionary democracy, or spreading the gospel of western democracy in what they consider the benighted non-Western world, to legitimize imperial expansion. And at certain historical moments, like during the debate to invade Afghanistan in 2001, both have manipulated democratic hysteria to advance the ends of empire.

The record speaks for itself. To take just the most recent examples, only one Democratic member of Congress, Barbara Lee, voted against the resolution authorizing the invasion of Afghanistan. Despite the absence of evidence that Saddam Hussein possessed nuclear weapons, the majority of Democratic senators voted to commit U.S. troops to the invasion of Iraq in 2002.  And it was a Democratic president, Barack Obama, that led the campaign that, in brazen violation of the principle of national sovereignty, overthrew the Qaddafi government in Libya in 2011, leading eventually to the state of anarchy that has prevailed since then in that country.

Of course, there have been some variations in the ways Democrats and Republicans have conducted their empire-building or empire-maintaining activities. Democrats have tended to be more “multilateral” in their approach. They have, in other words, invested more effort in marshalling the United Nations and NATO behind Washington’s imperial adventures than have the Republicans. They have also pushed the International Monetary Fund and the World Bank to take the lead in economically disciplining countries of the global South. But the aim is simply to provide the U.S. moves with more legitimacy than would a unilateral exercise of U.S. power, that is, to clothe the iron fist with a velvet glove. These are differences of style that are minor and marginal in terms of their consequences.

Foreign Policy In Focus for more

by LAKSHMI VENUGOPAL MENON

The recently announced vice and virtue law reflects efforts by the Taliban’s old guard to consolidate power at the expense of internal unity.

On August 21, a strict public morality law was issued in Afghanistan. The 114-page document outlining the legislation contains provisions that cover transportation, media, music, public spaces and personal conduct. Among its most restrictive provisions are a ban on music and on women singing or reading aloud in public.

The announcement of the law provoked widespread condemnation internationally and raised questions about the direction in which the Taliban government is taking Afghanistan given past promises to ease restrictions on women.

The law also caused a lot of unease in Afghanistan, even if opposition was not voiced publicly. This has prompted the Taliban’s supreme leader, Mullah Haibatullah Akhundzada, to call for the group’s members to avoid division and embrace unity.

While the public morality legislation makes clear that the Taliban is pressing ahead with ultra-conservative policies in the face of international criticism, it also reflects growing tensions within its leadership.

Kandahar vs Kabul

In the lead-up to the US withdrawal from Afghanistan and the Taliban takeover of Kabul in 2021, some Taliban officials sought to persuade the international community that a Taliban 2.0 had emerged, which held more moderate views on governance compared with the old guard’s highly conservative and stringent approach.

This new guard spoke the language of international diplomacy and made clear its desire to scrap more conservative policies to attract international support and secure legitimacy for the new Taliban government.

Al Jazeera for more

1. I had originally chosen to give this Letter a title referring to priestly formation. On further reflection, however, this subject also applies to the formation of all those engaged in pastoral work, indeed of all Christians. What I would like to address here is the value of reading novels and poems as part of one’s path to personal maturity.

2. Often during periods of boredom on holiday, in the heat and quiet of some deserted neighbourhood, finding a good book to read can provide an oasis that keeps us from other choices that are less wholesome. Likewise, in moments of weariness, anger, disappointment or failure, when prayer itself does not help us find inner serenity, a good book can help us weather the storm until we find peace of mind. Time spent reading may well open up new interior spaces that help us to avoid becoming trapped by a few obsessive thoughts that can stand in the way of our personal growth. Indeed, before our present unremitting exposure to social media, mobile phones and other devices, reading was a common experience, and those who went through it know what I mean. It is not something completely outdated.

3. Unlike audio-visual media, where the product is more self-contained and the time allowed for “enriching” the narrative or exploring its significance is usually quite restricted, a book demands greater personal engagement on the part of its reader. Readers in some sense rewrite a text, enlarging its scope through their imagination, creating a whole world by bringing into play their skills, their memory, their dreams and their personal history, with all its drama and symbolism. In this way, what emerges is a text quite different from the one the author intended to write. A literary work is thus a living and ever-fruitful text, always capable of speaking in different ways and producing an original synthesis on the part of each of its readers. In our reading, we are enriched by what we receive from the author and this allows us in turn to grow inwardly, so that each new work we read will renew and expand our worldview.

4. For this reason, I very much appreciate the fact that at least some seminaries have reacted to the obsession with “screens” and with toxic, superficial and violent fake news, by devoting time and attention to literature. They have done this by setting aside time for tranquil reading and for discussing books, new and old, that continue to have much to say to us. Regrettably, however, a sufficient grounding in literature is not generally part of programmes of formation for the ordained ministry. Literature is often considered merely a form of entertainment, a “minor art” that need not belong to the education of future priests and their preparation for pastoral ministry. With few exceptions, literature is considered non-essential. I consider it important to insist that such an approach is unhealthy. It can lead to the serious intellectual and spiritual impoverishment of future priests, who will be deprived of that privileged access which literature grants to the very heart of human culture and, more specifically, to the heart of every individual.

5. With this Letter, I would like to propose a radical change of course. In this regard, I would agree with the observation of one theologian that, “literature… originates in the most irreducible core of the person, that mysterious level [of their being]… Literature is life, conscious of itself, that reaches its full self-expression through the use of all the conceptual resources of language”. [1]

6. Literature thus has to do, in one way or another, with our deepest desires in this life, for on a profound level literature engages our concrete existence, with its innate tensions, desires and meaningful experiences.

7. As a young teacher, I discovered this with my students. Between 1964 and 1965, at the age of 28, I taught literature at a Jesuit school in Santa Fe. I taught the last two years of high school and had to ensure that my pupils studied El Cid. The students were not happy; they used to ask if they could read García Lorca instead. So I decided that they could read El Cid at home, and during the lessons I would discuss the authors the students liked best. Of course, they wanted to read contemporary literary works. Yet, as they read those works that interested them at that moment, they developed a more general taste for literature and poetry, and thus they moved on to other authors. In the end, our hearts always seek something greater, and individuals will find their own way in literature. [2] I, for my part, love the tragedians, because we can all embrace their works as our own, as expressions of our own personal drama. In weeping for the fate of their characters, we are essentially weeping for ourselves, for our own emptiness, shortcomings and loneliness. Naturally, I am not asking you to read the same things that I did. Everyone will find books that speak to their own lives and become authentic companions for their journey. There is nothing more counterproductive than reading something out of a sense of duty, making considerable effort simply because others have said it is essential. On the contrary, while always being open to guidance, we should select our reading with an open mind, a willingness to be surprised, a certain flexibility and readiness to learn, trying to discover what we need at every point of our lives.

Faith and culture

8. Literature also proves essential for believers who sincerely seek to enter into dialogue with the culture of their time, or simply with the lives and experiences of other people. With good reason, the Second Vatican Council observed that, “literature and art… seek to penetrate our nature” and “throw light on our suffering and joy, our needs and potentialities”. [3] Indeed, literature takes its cue from the realities of our daily life, its passions and events, our “actions, work, love, death and all the poor things that fill life”. [4]

Vatican for more

by JAWED NAQVI

A story one heard from an associate of Urdu poet Firaq Gorakhpuri possibly frames the debate nicely about India’s chief justice, D.Y. Chandrachud, who has been facing adverse comments over a TV clip that showed him with Prime Minister Narendra Modi participating in a private puja last week. The CJI holds the ritual annually at his home to celebrate Lord Ganesh. The problem, it seems, is that this time Modi was his guest, and in full public view.

There’s nothing seriously wrong with two men performing prayers together. The point is who are we talking about.

The story goes that a friend asked Firaq to evaluate Harvansh Rai Bachchan’s popular Hindi poem Madhushala, or ‘The Tavern’.

Bachchan’s poem is often likened to 11th-century Persian poet Omar Khayyam’s famous tribute to wine. The theme of the goblet and the flask and the saqi permeates Urdu poetry too, both as a metaphor of resistance against the ubiquitous religious vigilante and as a magic potion that few Western poets (other than possibly Coleridge) have cared to indulge.

Firaq’s response to Bachchan’s long poem was scalding. “When Khayyam and his ilk write about wine, they celebrate the implicit romance of mocking the naysayer. In our [Hindu] culture, there’s no limit to the amount we can drink. Therefore, Ghalib doesn’t sound like a drunkard applauding the tavern, which cannot be said about the author of Madhushala.”

In other words, Neruda or Elliot or Nirala would not be able to carry the theme of the goblet with the ready ease that Faiz or Majaaz could. It’s not always easy to appreciate what is being said without knowing who is saying it.

The prime minister and the chief justice — both Hindu men and both representing the secular Indian state at the highest levels — can perhaps try to see the reasons for the worry their being together at a religious prayer has caused. The problem, therefore, is not so much about what is in the TV frame as it is about who is in it.

The issue would perhaps not have arisen had Jawaharlal Nehru shown up — though he wouldn’t, for reasons of state and political propriety — at the chief justice’s residence to celebrate Ganpati. Nehru may have never attended an iftaar party with Muslims or sang hymns at Christmas either, but he was without a shadow of doubt accepted as a symbol of India’s multicultural and multi-religious identity.

Nehru was in all probability an agnostic, not unlike the nastikas of ancient India, the intellectual dissenters who challenged the Brahmanical order with the social tyranny it spawned. And for this, Nehru, like the nastikas, faced vengeful retribution.

The problem in the TV clip was that it was Modi in the frame with Justice Chandrachud. The prime minister has never hesitated to fling communal vitriol at people of a religion different from his. As for Justice Chandrachud’s public appearance with the prime minister at what should have been a private event, it broke the convention of judges preferring to be sequestered from public view.

Dawn for more

by ERIC RALLS

Recently, astronomers made an astonishing discovery — a mysterious and powerful burst of radio waves reached Earth after traveling through space for 8 billion years. Dubbed FRB 20220610A, it is one of the most distant and energetic radio signals ever observed.

Fast radio bursts (FRBs), including this particular one, are extremely intense flashes of radio waves that last only milliseconds, yet their origins remain a source of great intrigue and perplexity. We still don’t know what, or who, sends these energy bursts.

The nature of these signals challenges our understanding of the universe, as they can originate from regions far beyond our Milky Way galaxy, hinting at processes and events that we are only beginning to comprehend.

Dr. Stuart Ryder, an esteemed astronomer at Macquarie University in Australia, is among the dedicated team of scientists working diligently to unravel the mysteries surrounding this cosmic enigma.

Through advanced technologies and collaborative efforts, they aim to decode the origins and implications of these fast radio bursts, potentially unlocking new insights into the fundamental workings of our universe and the forces that shape it.

Understanding fast radio bursts (FRBs)

Fast radio bursts, or FRBs, are intense flashes of radio waves that last for just milliseconds. They were first discovered in 2007, and ever since, they have captured the curiosity and fascination of the scientific community worldwide.

For instance, this recent FRB emitted energy equivalent to what our sun produces over 30 years — and all in less than a blink of an eye.

Researchers speculate that these cosmic events might be linked to magnetars, the highly energetic remnants left behind by exploding stars.

Astronomers deployed the Australian Square Kilometre Array Pathfinder (ASKAP) to detect the burst and track down its origin.

“We used ASKAP’s radio dishes to skillfully pinpoint where the burst came from,” says Dr. Ryder.

The reveal didn’t end there. The team also located the source galaxy using the European Southern Observatory’s Very Large Telescope, discovering it to be older and more distant than any other FRB source found to date.

‘Weighing’ the universe with FRBs

Believe it or not, these fleeting cosmic fireworks could help us ‘weigh’ the universe. There’s a discrepancy between the amount of normal matter we can detect and what cosmologists theorize should exist. Could the answer be outside our visual spectrum?

Earth for more

by JOEL BELNIN

Assassinated in 1978, Henri Curiel was a Jewish Egyptian Marxist whose likely killers include fascist French-Algerian colons, the apartheid South African Bureau of State Security, and the Abu Nidal Organization.

Born in Egypt, Henri Curiel spent much of his active political life in France, where he was the guiding force behind the Solidarity organization, a group that provided assistance to revolutionary movements in countries like Algeria and South Africa. This role earned Curiel many enemies: in 1976, the French right-wing magazine Le Point denounced him as “the boss of the terrorist support networks.”

Two decades after Curiel’s assassination in 1978, the late Israeli journalist Uri Avnery recalled his impressions of the Egyptian activist:

A thin, rather ascetic man, his eyes hidden behind thick glasses, unassuming, quite unobtrusive, he looked more like a professor of literature than a professional revolutionary. A casual observer would never have suspected that here was a man involved in a dozen struggles of liberation, hated and threatened by a dozen secret services.

Avnery first encountered Curiel during the Algerian struggle for independence from France of the late 1950s—a cause both men supported. Curiel subsequently worked with Avnery and others to arrange the first meetings between Israeli peace activists and representatives of the Palestine Liberation Organization (PLO).

The Paris years for which Curiel became best known followed a period of intense activity in the nascent Egyptian communist movement between the 1930s and his expulsion from Egypt in 1950. Curiel inspired passionate loyalty from his followers and intense loathing from his political rivals. His tactical flexibility and personal eccentricities tested the ideological constraints and stodgy style of orthodox, pro-Soviet communism. But he never deviated from the profound solidarity with immiserated Egyptians that he adopted during his youth.

Curiel was born in Cairo, the younger son of a Spanish-Jewish banking family. Educated in a French Jesuit school, he never mastered Arabic. Nonetheless, upon reaching adulthood, he made a characteristically demonstrative political statement by renouncing his family’s Italian citizenship and becoming an Egyptian citizen.

In the first half of the twentieth century, many upper-middle-class and wealthy Egyptians of all faiths and ethnicities received a French education. They readily adopted a cosmopolitan, but nonetheless Eurocentric, cultural style. However, this social-cultural orientation was popularly associated with local non-Muslim minorities—primarily Greeks, Italians, Armenians, and Jews. Under the influence of leftist teachers employed by the Mission laïque française, or “French Lay Mission,” several prominent communists, including Curiel and some of his later detractors within the movement, emerged from this milieu.

Africa is a country for more